annotate john/latin/cih13.html @ 65:036ea6d3e18b

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date Sun, 03 Jan 2010 17:17:16 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Cygwin (vers 25 March 2009), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Super Evangelium S. Ioannis lectura, cap.
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23 13-17</title>
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24 </head>
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25 <body>
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26 <div class="tres"><a href="http://www.corpusthomisticum.org/">CORPUS THOMISTICUM</a></div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Super Evangelium S. Ioannis lectura</div>
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29 <div class="dos">a capite XIII ad caput XVII</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/crux190.jpg" width="164" height="190" border=
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35 "0" alt="Thomas de Aquino a Beato Angelico depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Taurini 1952 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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47 <p><a href="cih12.html"><img src="icons/ageretro.gif" width="19"
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48 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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49 <a href="cih18.html"><img src="icons/ageultra.gif" width="19"
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50 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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53 <!--
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54 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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55 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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56 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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57 document.write('<OPTION VALUE="none">INDEX');
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58 document.write('<OPTION VALUE="none">------------------------------------------------');
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59 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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60 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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61 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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62 document.write('<OPTION VALUE="none">-------------------------------------------');
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63 document.write('<OPTION VALUE="#87505">Super Io., cap. 13 l. 1');
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64 document.write('<OPTION VALUE="#87506">Super Io., cap. 13 l. 2');
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65 document.write('<OPTION VALUE="#87507">Super Io., cap. 13 l. 3');
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66 document.write('<OPTION VALUE="#87508">Super Io., cap. 13 l. 4');
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67 document.write('<OPTION VALUE="#87509">Super Io., cap. 13 l. 5');
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68 document.write('<OPTION VALUE="#87510">Super Io., cap. 13 l. 6');
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69 document.write('<OPTION VALUE="#87511">Super Io., cap. 13 l. 7');
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70 document.write('<OPTION VALUE="#87512">Super Io., cap. 13 l. 8');
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71 document.write('<OPTION VALUE="#87513">Super Io., cap. 14 l. 1');
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72 document.write('<OPTION VALUE="#87514">Super Io., cap. 14 l. 2');
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73 document.write('<OPTION VALUE="#87515">Super Io., cap. 14 l. 3');
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74 document.write('<OPTION VALUE="#87516">Super Io., cap. 14 l. 4');
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75 document.write('<OPTION VALUE="#87517">Super Io., cap. 14 l. 5');
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76 document.write('<OPTION VALUE="#87518">Super Io., cap. 14 l. 6');
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77 document.write('<OPTION VALUE="#87519">Super Io., cap. 14 l. 7');
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78 document.write('<OPTION VALUE="#87520">Super Io., cap. 14 l. 8');
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79 document.write('<OPTION VALUE="#87521">Super Io., cap. 15 l. 1');
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80 document.write('<OPTION VALUE="#87522">Super Io., cap. 15 l. 2');
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81 document.write('<OPTION VALUE="#87523">Super Io., cap. 15 l. 3');
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82 document.write('<OPTION VALUE="#87524">Super Io., cap. 15 l. 4');
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83 document.write('<OPTION VALUE="#87525">Super Io., cap. 15 l. 5');
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84 document.write('<OPTION VALUE="#87526">Super Io., cap. 16 l. 1');
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85 document.write('<OPTION VALUE="#87527">Super Io., cap. 16 l. 2');
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86 document.write('<OPTION VALUE="#87528">Super Io., cap. 16 l. 3');
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87 document.write('<OPTION VALUE="#87529">Super Io., cap. 16 l. 4');
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88 document.write('<OPTION VALUE="#87530">Super Io., cap. 16 l. 5');
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89 document.write('<OPTION VALUE="#87531">Super Io., cap. 16 l. 6');
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90 document.write('<OPTION VALUE="#87532">Super Io., cap. 16 l. 7');
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91 document.write('<OPTION VALUE="#87533">Super Io., cap. 16 l. 8');
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92 document.write('<OPTION VALUE="#87534">Super Io., cap. 17 l. 1');
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93 document.write('<OPTION VALUE="#87535">Super Io., cap. 17 l. 2');
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94 document.write('<OPTION VALUE="#87536">Super Io., cap. 17 l. 3');
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95 document.write('<OPTION VALUE="#87537">Super Io., cap. 17 l. 4');
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96 document.write('<OPTION VALUE="#87538">Super Io., cap. 17 l. 5');
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97 document.write('<OPTION VALUE="#87539">Super Io., cap. 17 l. 6');
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98 document.write('<\/SELECT>');
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99 document.write('<BR><BR>');
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100 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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101 document.write('<\/FORM>');
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102 // -->
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103 //]]>
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104 </script><br />
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105 <hr />
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106 <br /></div>
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107 <div class="C">Caput 13</div>
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108 <div class="D">Lectio 1</div>
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109 <p title="Super Io., cap. 13 l. 1"><a name="87505"><span class=
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110 "ref">[87505] Super Io., cap. 13 l. 1</span></a> Supra Evangelista
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111 posuit quasdam occasiones passionis et mortis Christi; in parte
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112 ista ostendit quomodo Christus discipulos suos praeparat ante suam
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113 passionem, et primo ostendit quomodo informavit eos exemplo;
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114 secundo quomodo confortavit verbo, et hoc infra XIV capit. <i>non
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115 turbetur cor vestrum</i>; tertio quomodo praemunivit eos orationum
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116 suffragio, infra XVII <i>haec locutus est Iesus, et sublevatis
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117 oculis in caelum, dixit</i> et cetera. Circa primum duo facit.
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118 Primo ponit exemplum quod Christus praebuit suis discipulis
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119 imitandum; secundo discipulorum defectum, qui nondum erant idonei
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120 ad sequendum, ibi <i>cum haec dixisset Iesus, turbatus est</i>.
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121 Circa primum tria facit. Primo ponit exemplum; secundo subdit
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122 exempli utilitatem, ibi <i>venit ergo ad Simonem Petrum</i>; tertio
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123 ad imitandum inducit, ibi <i>postquam ergo lavit pedes eorum (...)
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124 dixit eis</i>. Circa primum duo facit. Primo proponit Christi,
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125 exemplum dantis, affectum; secundo innuit factum in quo dedit
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126 exemplum, ibi <i>et coena facta</i> et cetera. Circa primum tria
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127 tanguntur. Primo quidem festum praesens; secundo mors Christi
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128 imminens; tertio Christi dilectio fervens. Festum praesens, Pascha
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129 erat; et hoc est quod dicit <i>ante diem festum Paschae</i> et
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130 cetera. Hic notandum est, quod hoc nomen Pascha quidam dicunt esse
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131 Graecum, ita quod dicatur a passione, quasi inde festum istud
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132 vocetur Pascha, quia tunc celebratur passio dominica; et quidem
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133 concordat cum Graeco, nam Pascha in Graeco idem est quod pati prima
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134 autem origo huius vocabuli ex Hebraeo habetur: Pascha enim dicitur
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135 quasi phase, idest transitus domini, ut dicitur Ex. c. XII, 11.
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136 Interpretatur autem hic isto modo Evangelista propter duplicem
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137 transitum. Unum qui praecessit, scilicet Angeli percutientis
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138 primogenita Aegypti, et salvantis primogenita Hebraeorum; alium,
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139 qui sequitur, filiorum Israel transeuntium mare rubrum. Et ideo
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140 bene factum est ut vocetur Pascha festum istud. Et sic possumus
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141 dicere, quod Pascha nostrum habet significationem utriusque
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142 linguae, Hebraeae scilicet, et Graecae, quia in ipsa passione
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143 domini fuit transitus Christi ex hoc mundo ad patrem; Act. X, v.
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144 38: <i>pertransivit benefaciendo et sanando</i>. Item transitus
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145 omnium nostrum, sequendo Christum, vel per poenitentiam et
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146 martyrium, secundum illud Ps. LXV, 12: <i>transivimus per ignem et
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147 aquam; et eduxisti nos in refrigerium</i>, vel mentis desiderio ad
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148 caelestia anhelando, secundum illud Eccli. XXIV, v. 26: <i>transite
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149 ad me, omnes qui concupiscitis me, et a generationibus meis
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150 implemini</i>. Hoc autem quod dicit <i>diem festum</i>,
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151 antonomastice dicitur. Nam, ut legitur Ex. XXIII, 14 ss., tres dies
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152 anni solemnes erant, in quibus Iudaei convenire debebant in locum
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153 quem elegerat dominus: scilicet phase, quando immolabatur Pascha,
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154 et Pentecosten, et festum tabernaculorum, scilicet Scenopegiae. Sed
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155 dies Paschae inter alios celeberrimus erat. Sed dubium hic incidit
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156 de hoc quod dicit <i>ante diem festum Paschae</i>: nam dies festus
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157 Paschae dicitur ille dies in quo immolabatur agnus, quod erat luna
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158 quartadecima. Cum ergo dicat quod hoc fuit ante diem festum
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159 Paschae, videtur quod hoc fuerit factum luna tertiadecima, quae
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160 praecedebat quartamdecimam lunam. Quod quidem Graeci sequentes,
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161 dicunt quod dominus passus est luna quartadecima quando Iudaei suum
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162 Pascha celebrare debebant: et ideo dominus sciens sibi imminere
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163 passionem, praevenit celebrationem Paschae, et in praecedenti die
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164 celebravit Pascha suum, ante festum Paschae Iudaeorum. Sed quia Ex.
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165 XII, 18 praecipitur ut a decimaquarta die ad vesperam usque ad
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166 vigesimam primam diem mensis non inveniretur fermentum apud
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167 Hebraeos, dicunt ulterius, quod dominus confecit non in azymis, sed
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168 in fermentato: nam <i>ante diem festum Paschae</i>, idest
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169 tertiadecima luna, inveniebatur fermentatum apud Hebraeos. Huic
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170 autem sententiae tres alii Evangelistae contrariantur: nam ipsi
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171 dicunt, scilicet Matth. XXVI, 17, Mc. XIV, 12, Lc. XXII, 7, quod
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172 fuit prima die azymorum quando debebat immolari Pascha. Ex quo
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173 sequitur quod coena domini eo die facta fuit quo immolabatur Pascha
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174 Iudaeorum. Ad quod quidem Graeci respondent dicentes, alios
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175 Evangelistas non vere narrasse hoc factum, et ideo Ioannes, qui
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176 ultimum Evangelium scripsit, eos correxit. Sed haereticum est
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177 dicere, quod aliquid falsum, non solum in Evangeliis, sed etiam in
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178 quacumque canonica Scriptura inveniatur: et ideo necessarium est
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179 dicere, quod omnes Evangelistae dicunt idem, et in nullo
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180 discordant. Ad huius igitur evidentiam sciendum est, quod, sicut
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181 habetur Lev. XXIII, 5, solemnitates Iudaeorum incipiebant a vespera
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182 praecedentis diei. Cuius ratio est, quia numerabant dies secundum
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183 lunam, quae de sero primo apparet, unde et diem computabant de uno
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184 sero in alium. Et sic apud eos solemnitas Paschae incipiebat a
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185 vespera praecedentis diei, et terminabatur in vespere diei Paschae;
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186 sicut et apud nos festa celebrantur. Sic ergo aliquid factum apud
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187 nos in vigilia natalis domini, potest dici factum esse in festo
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188 natalis. Quem quidem modum servantes, alii Evangelistae dixerunt
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189 coenam esse factam primo die azymorum, quia facta fuit die
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190 praecedenti ad vesperam, quia iam pertinebat ad primum diem
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191 azymorum. Ioannes autem Evangelista hic diem festum Paschae accipit
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192 pro illo die qui totus celebris erat, non autem pro illo cuius
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193 vespere solum erat celebre, qui erat dies praecedens Pascha: et
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194 ideo dicit <i>ante diem festum Paschae</i>. Patet ergo quod coena
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195 domini facta est luna quartadecima ad vesperam. Mors autem Christi
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196 imminens, erat transitus eius ex hoc mundo per passionem; et
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197 quantum ad hoc dicit <i>sciens Iesus quia venit hora eius</i>: nam
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198 illa solemnitas Iudaeorum, figura erat passionis Christi, <i>omnia
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199 enim in figura contingebant illis</i>: I Cor. c. X, 11, et ideo
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200 statim ponit veritatem, scilicet passionem Christi. Et quasi
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201 exponens quod Pascha dicatur a phase, idest transitu, mentionem
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202 facit de transitu <i>ut transeat</i>, inquit, <i>ex hoc mundo ad
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203 patrem</i>. Ubi tria ponit circa passionem Christi. Primo, quod
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204 fuit praevisa; secundo, quod fuit congrua, tertio, quod fuit
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205 promotiva et exaltativa. Praevisa quidem fuit, non casualis, et
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206 quantum ad hoc dicit <i>sciens Iesus</i>; quasi dicat: non invitus,
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207 non inscius, sed <i>sciens</i> et voluntarius passus est etc.;
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208 infra XVIII, 4: <i>sciens Jesus omnia quae ventura erant</i>. E
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209 converso dicitur de nobis, Eccle. VIII, 6: <i>multa hominis
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210 afflictio: quia nescit praeterita, et quae ventura sunt nullo modo
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211 scire potest</i>. Congrua autem fuit quantum ad tempus, et quantum
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212 ad hoc dicit <i>quia venit hora eius</i>, idest ipse dies Paschae,
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213 quo transiret per crucem; Eccle. VIII, 6: <i>omni negotio tempus
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214 est et opportunitas</i>. Haec est hora illa de qua dicitur supra
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215 II, 4: <i>nondum venit hora mea</i>. Nec est intelligenda hora ista
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216 fatalis, quasi subiecta cursui et dispositioni stellarum, sed
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217 determinata dispositione et providentia divina. Ideo, inquam,
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218 determinata in Pascha Iudaeorum, quia congruebat solemnitati
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219 Iudaeorum ut veritas sequeretur figuram, dum quando agnus, qui
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220 figurabat Christum, immolaretur Christus, qui est vere agnus Dei; I
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221 Petr. I, 18: <i>non corruptibilibus auro vel argento redempti estis
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222 de vana vestra conversatione paternae traditionis; sed pretioso
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223 sanguine agni immaculati Christi, et incontaminati</i>. Congruebat
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224 etiam negotiis. Iam enim Christus clarificatus erat; infra eodem:
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225 <i>nunc clarificatus est filius hominis, et Deus clarificatus est
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226 in eo</i>. Iam patrem manifestaverat mundo; infra XVII, 6:
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227 <i>pater, manifestavi nomen tuum hominibus, quos dedisti mihi de
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228 mundo</i>. Restabat ergo ut consummaret opus passionis et humanae
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229 redemptionis, de quo dicitur infra XIX, 30: <i>consummatum est</i>,
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230 et sequitur: <i>inclinato capite, emisit spiritum</i>. Promotiva
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231 fuit passio Christi et exaltativa, et non oppressiva: quia <i>ut
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232 transeat ex hoc mundo ad patrem</i>, idest, faciendo humanam
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233 naturam participem paternae gloriae; infra XX, 17: <i>ascendo ad
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234 patrem vestrum, Deum meum, et Deum vestrum</i>. Non autem
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235 intelligendum est quod transeat de loco ad locum, cum Deus pater
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236 non comprehendatur loco; Ier. XXIII, 24: <i>caelum et terram ego
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237 impleo</i>. Sed, sicut Christus dicitur venisse a patre non eum
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238 deserendo sed assumendo naturam inferiorem similem nobis, ita et
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239 intantum dicitur ad eum rediisse inquantum etiam secundum
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240 humanitatem factus est consors paternae gloriae; Rom. VI, 10:
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241 <i>quod autem vivit, vivit Deo</i>; Phil. II, 11: <i>omnis lingua
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242 confiteatur, quia dominus Iesus Christus in gloria est Dei
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243 patris</i>. Consequenter cum dicit <i>cum dilexisset suos, qui
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244 erant in mundo, in finem dilexit eos</i>, commendatur fervens
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245 Christi dilectio, et hoc quantum ad quatuor. Primo quantum ad hoc
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246 quod fuit praeveniens, secundum illud I Io. IV, 10: <i>non quasi
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247 nos dilexerimus Deum, sed quoniam ipse prior dilexit nos</i>. Et
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248 quantum ad hoc dicit <i>cum dilexisset suos</i>, quasi antea:
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249 dilexit, inquam, antequam crearet; Sap. XI, 25: <i>diligis omnia
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250 quae sunt, et nihil odisti eorum quae fecisti</i>. Dilexit antequam
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251 vocaret; Ier. XXXI, 3: <i>in caritate perpetua dilexi te, ideo
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252 attraxi te miserans</i>. Dilexit antequam redimeret; infra XV, 13:
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253 <i>maiorem caritatem nemo habet, ut animam suam ponat quis pro
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254 amicis suis</i>. Secundo commendatur eius dilectio quantum ad hoc
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255 quod fuit congrua, quia <i>dilexit suos</i>. Ubi sciendum est quod
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256 secundum quod aliqui diversimode sunt sui, secundum hoc a Deo
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257 diversimode diliguntur. Sunt autem aliqui sui tripliciter. Primo
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258 creatione; et hos diligit conservando eis bona naturae; supra I, v.
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259 11: <i>in propria venit, et sui</i>, per creationem, <i>eum non
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260 receperunt</i>. Aliqui vero sunt sui dedicatione, qui scilicet dati
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261 sunt a Deo patre per fidem; infra XVII, 6: <i>tui erant, et mihi
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262 eos dedisti, et sermonem tuum servaverunt</i>. Et hos diligit
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263 conservando in bonis gratiae. Aliqui vero sunt sui speciali
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264 devotione; I Paral. XI, 1: <i>tui sumus, o David, et caro tua</i>.
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265 Hos diligit specialiter consolando. Tertio commendatur dilectio
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266 Christi quantum ad hoc quod fuit necessaria, quia <i>dilexit suos
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267 qui erant in mundo</i>. Nam aliqui sunt sui, qui iam erant in
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268 gloria patris, quia etiam antiqui patres sui erant, inquantum
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269 speraverunt liberari per eum; Deut. XXXIII, 3: <i>omnes sancti in
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270 manu illius sunt</i>. Sed isti non tantum indigent huiusmodi
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271 dilectione quantum hi qui erant in mundo; et ideo dicit <i>qui
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272 erant in mundo</i>, corpore scilicet, sed non mente. Quarto
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273 commendatur quantum ad hoc quod fuit perfecta, unde dicit <i>in
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274 finem dilexit eos</i>. Finis autem dicitur dupliciter: quia finis
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275 intentionis, et finis executionis. Illud quidem est finis
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276 intentionis ad quod nostra ordinatur intentio; et huiusmodi finis
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277 debet esse vita aeterna, secundum illud Rom. VI, 22: <i>habetis
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278 fructum vestrum in sanctificationem, finem vero vitam aeternam</i>.
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279 Iterum finis huiusmodi Christus debet esse; Rom. X, 4: <i>finis
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280 legis Christus ad iustitiam omni credenti</i>. Et haec duo sunt
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281 unus finis: quia nihil est aliud vita aeterna quam fruitio Christi,
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282 secundum divinitatem; infra XVII, 3: <i>haec est vita aeterna, ut
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283 cognoscant te solum Deum verum, et quem misisti, Iesum
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284 Christum</i>. Secundum hoc ergo dicit <i>in finem dilexit eos</i>;
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285 ut perduceret in se finem, vel in vitam aeternam, quae nihil aliud
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286 est; Ier. c. XXXI, 3: <i>in caritate dilexi te, propterea attraxi
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287 te, miserans</i>. Illud autem est finis executionis quod est
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288 terminus rei; et sic mors potest dici finis, ut dicatur <i>in finem
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289 dilexit eos</i>, idest in mortem: quod potest habere triplicem
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290 sensum uno modo, secundum Augustinum, ut quodam humano modo dicatur
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291 Christus dilexit suos usque ad mortem tantum, et non ultra. Sed hic
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292 sensus est falsus: absit enim ut dilectionem morte finierit qui non
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293 est in morte finitus. Alio modo potest intelligi, ut ly <i>in</i>
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294 indicet causam; et sic est sensus: <i>in finem dilexit eos</i>,
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295 idest, usque ad mortem illum dilectio ipsorum perduxit; Gal. II, v.
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296 20: <i>dilexit nos, et tradidit semetipsum pro nobis</i>. Tertio
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297 modo potest intelligi ut sit sensus: <i>in finem</i>, idest, cum
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298 multa signa dilectionis ostenderit eis ante, in finem, idest circa
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299 mortem, maioris eis signa dilectionis ostendit; infra XVI, 5:
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300 <i>haec ab initio vobis non dixi, quia vobiscum eram</i>, quasi
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301 diceret: non tunc necessarium fuit vobis, ut ostenderem quantum vos
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302 diligerem, nisi in recessu, ut sic amor et memoria mei in cordibus
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303 vestris profundius imprimeretur. Consequenter cum dicit <i>et coena
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304 facta</i>, innuit factum, in quo dabat exemplum, et primo describit
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305 horam facti; secundo subdit dignitatem facientis, ibi <i>sciens
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306 itaque Iesus quod omnia dedit ei pater in manus</i> etc.; tertio
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307 prosequitur de facti humilitate, ibi <i>surgit a coena</i>. Tempus
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308 autem describit ex duobus. Ex uno quod pertinebat ad eius
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309 caritatem, et ex alio quod exaggerabat Iudae iniquitatem, ibi
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310 <i>cum Diabolus iam misisset in cor, ut traderet eum Iudas Simonis
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311 Iscariotes</i>. Dicit ergo quantum ad primum <i>et coena facta</i>.
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312 Ubi sciendum est, quod aliter dicitur esse factum in permanentibus,
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313 et aliter in successivis. In permanentibus autem dicitur aliquid
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314 esse factum quando pervenit ad perfectionem propriae speciei et
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315 formae, sicut domus dicitur esse facta quando habet propriam
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316 formam. In successivis vero dicitur aliquid esse factum quando iam
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317 est consummatum; sicut mundus factus esse dicitur quando completus.
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318 Hoc etiam modo aliquid factum esse dicitur quando accipit propriam
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319 speciem. Cum ergo dicit <i>et coena facta</i>, non intelligendum
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320 est quod coena fuerit completa et peracta: quia postquam lavit
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321 pedes discipulorum, recubuit, et bucellam tradidit Iudae. Est ergo
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322 intelligendum <i>coena facta</i>, idest parata, et ad propriam
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323 speciem iam perducta: iam enim coenare inceperant, et postea
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324 surrexit. Unde inter coenandum lavit pedes discipulorum. De ista
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325 coena habetur Lc. XIV, 16: <i>homo quidam fecit coenam magnam</i>.
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326 Differt autem prandium a coena. Prandium enim dicitur quod fit in
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327 prima parte diei, coena vero quae fit in ultima. Sic ergo
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328 spiritualis refectio dicitur prandium, secundum quod congruit
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329 incipientibus; coena vero, secundum quod congruit perfectis.
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330 Consequenter cum dicit <i>cum Diabolus iam misisset in cor, ut
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331 traderet eum Iudas Simonis Iscariotes</i>, describit tempus, ex eo
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332 quod exaggerat iniquitatem proditoris: quod quidem describit
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333 Evangelista propter duo. Primo quidem ut ostendatur magis iniquitas
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334 Iudae, qui inter tot caritatis indicia, et tot humilitatis officia,
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335 tantam iniquitatem committere cogitabat; Ps. XL, 10: <i>qui
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336 manducat panes meos, magnificavit super me supplantationem</i>.
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337 Secundo vero ut reddatur magis admirabilis caritas Christi, qui
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338 licet hoc sciret, tamen ei caritatis et humilitatis praebens
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339 officium, eius pedes lavit; Ps. CXIX, 6: <i>cum his qui oderunt
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340 pacem eram pacificus</i>. Sed numquid Diabolus aliquid mittere
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341 potest in cor hominis? Videtur quod sic. In Ps. LXXVII, 49 enim
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342 dicitur: <i>immissiones per Angelos malos</i>. Sed ad hoc dicendum,
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343 quod id dicitur esse in corde hominis quod est in cogitatione et
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344 voluntate eius, unde quod dicitur <i>cum iam misisset in cor</i>
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345 etc. intelligendum est, idest, in voluntate eius. Sed sic mittere
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346 in cor, potest esse dupliciter. Directe; et sic solus ille potest
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347 aliquid mittere in cor hominis qui habet potestatem movendi
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348 interius voluntatem eius: et hoc potest solus Deus; et ideo solus
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349 ipse potest directe in voluntatem hominis imprimere; Prov. XX, 1:
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350 <i>cor regum in manu</i>, idest in potestate, <i>domini; quocumque
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351 voluerit inclinabit illud</i>. Quia vero voluntas movetur ab
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352 exteriori obiecto sicut a bono apprehenso, inde est quod qui
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353 suggerit aliquid esse bonum, dicitur illud mittere in cor hominis,
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354 indirecte faciendo ipsum apprehendere aliquid ut bonum, ex quo
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355 voluntas movetur. Sed hoc contingit dupliciter, quia, aut
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356 suggerendo exterius: et hoc modo etiam homo potest in cor aliquid
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357 mittere; aut suggerendo interius: et hoc modo immittit Diabolus.
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358 Nam vis imaginativa cum sit corporalis, quando Deus permittit,
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359 subiecta est potestati Daemonis. Unde, sive vigilando sive
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360 dormiendo, format in ea aliquas species, ex quibus apprehensis
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361 movetur voluntas hominis ad aliquid appetendum. Sic ergo immittit
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362 Diabolus in cor hominis, non directe per modum moventis, sed
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363 indirecte per modum suggerentis. Consequenter cum dicit <i>sciens
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364 quia omnia dedit ei pater in manus</i>, agit de dignitate
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365 facientis. Quia Eccli. III, 20, dicitur: <i>quanto maior es,
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366 humilia te</i>, ideo Evangelista dicturus de Christi humilitate,
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367 praemittit eius maximam dignitatem; et hoc quantum ad quatuor.
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368 Primo quantum ad scientiam; et quantum ad hoc dicit <i>sciens quia
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369 omnia dedit ei pater in manus</i>. Talia enim sunt spiritualia
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370 dona, quod data non ignorantur; I Cor. II, 12: <i>nos spiritum non
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371 huius mundi accepimus, sed spiritum qui ex Deo est, ut sciamus quae
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372 a Deo donata sunt nobis</i>. Et ideo Christus sciebat ea quae sibi
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373 data erant a Deo. Hoc autem ideo dicit ut humilitas magis sit
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374 commendabilis. Quandoque enim contingit quod aliquis magnae
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375 dignitatis est, et tamen, propter simplicitatem suam, dignitatem
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376 suam non recognoscit. Talis ergo si faceret aliquid humile, non
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377 reputaretur sibi ad magnam laudem, secundum illud Cant. I, 7: <i>si
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378 ignoras te, pulcherrima inter mulieres</i>. Sed si aliquis
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379 cognoscit suae dignitatis statum, et tamen affectus eius ad humilia
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380 inclinatur, eius humilitas est commendanda. Et ideo dicit
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381 Evangelista <i>sciens quia omnia dedit ei pater in manus</i>, tamen
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382 non omisit quae humilia sunt facere. Secundo quantum ad potestatem
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383 <i>quia omnia dedit ei pater in manus</i>, idest, in potestate
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384 eius. Dedit Deus Christo homini ex tempore, quae tamen fuerant in
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385 potestate filii ab aeterno; Matth. ult., 18: <i>data est mihi omnis
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386 potestas in caelo et in terra</i>. Dicit autem <i>omnia dedit ei
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387 pater in manus</i>, propter duo: ut ostendat quod Christus non
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388 invitus patiebatur. Nam si omnia erant in manu eius, idest in
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389 potestate, manifestum est quod eius adversarii inde nihil ei contra
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390 eius voluntatem facere poterant. Secundo, quia quando aliquis parvi
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391 momenti exaltatur, de facili superbit, nec aliquid humile facit, ne
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392 videatur derogare suae dignitati; sed qui in magno statu existens
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393 exaltatur, non negligit humilia: et ideo de dignitate Christi
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394 mentionem facit. Tertio quantum ad nobilitatem eius, et quantum ad
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395 hoc dicit <i>quia a Deo exivit, et ad Deum vadit</i>; Sap. VIII, 3:
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396 <i>contubernium habens Dei</i>. Quarto quantum ad sanctitatem, quia
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397 <i>ad Deum vadit</i>. In hoc est sanctitas hominis quod ad Deum
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398 vadat. Et hoc ideo ponit infra, quia ex quo ipse ad Deum vadit,
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399 proprium est sibi alios ad Deum reducere: quod quidem specialiter
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400 fit per humilitatem et caritatem; et ideo humilitatis et caritatis
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401 eis exemplum praebuit.</p>
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402 <br />
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403 <div class="D">Lectio 2</div>
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404 <p title="Super Io., cap. 13 l. 2"><a name="87506"><span class=
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405 "ref">[87506] Super Io., cap. 13 l. 2</span></a> Postquam
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406 Evangelista commendavit Christi maiestatem hic commendat eius
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407 humilitatem, quam ostendit in pedum ablutione. Et primo
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408 praemittitur praeparatio Christi ad humilitatis obsequium; secundo
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409 describitur ipsum obsequium, ibi <i>deinde misit aquam in
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410 pelvim</i> et cetera. Circa primum sciendum est, quod Christus in
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411 humilitatis obsequio se ministrum exhibet, secundum illud Matth.
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412 XX, v. 28: <i>filius hominis non venit ministrari, sed ministrare,
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413 et dare animam suam redemptionem pro multis</i>. Ad bonum autem
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414 ministrum tria requiruntur. Primo quod sit circumspectus ad omnia
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415 videnda quae deesse possunt ministerio, et hoc maxime impediretur
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416 si sederet vel iaceret: unde ministrorum est stare; et ideo dixit
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417 <i>surgit a coena</i>. Luc. XXII, 27: <i>quis maior est, qui
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418 recumbit, an qui ministrat?</i> Secundo, quod sit expeditus ut
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419 possit omnia congrue peragere quae necessaria sunt ministerio: et
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420 ad hoc multum impedit vestium multitudo; et ideo dominus <i>ponit
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421 vestimenta sua</i>. Quod quidem significatum est Gen. XVII, 23,
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422 quod Abraham elegit expeditos vernaculos. Tertio, quod sit promptus
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423 ad serviendum, ut scilicet omnia habeat quae ad ministerium
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424 necessaria sunt. Lc. X, v. 40, dicitur de Martha, quod <i>satagebat
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425 circa frequens ministerium</i>. Et inde est quod dominus <i>cum
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426 accepisset linteum praecinxit se</i>, ut sic paratus esset non
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427 solum ad lavandum pedes, sed etiam ad tergendum: ex quo universum
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428 conculcat tumorem, dum is qui ad Deum vadit et a Deo exivit, pedes
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429 lavit. Mystice autem potest hoc factum ad duo referri: scilicet ad
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430 incarnationem Christi, et ad passionem eius. Si quidem referatur ad
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431 incarnationem, sic tria hic accipiuntur de Christo. Primo quidem
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432 voluntas subveniendi humano generi, in hoc quod <i>surgit a
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433 coena</i>. Nam Deus quamdiu patitur nos tribulari, residere
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434 videtur; sed cum nos a tribulatione eripit, videtur exurgere; Ps.
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435 XLIII, 26: <i>exsurge, domine, adiuva nos</i>. Secundo, exinanitio
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436 eius: non quidem quod suae dignitatis maiestatem deponeret, sed eam
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437 occultaret, parvitatem assumendo; Is. XLV, v. 15: <i>vere tu es
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438 Deus absconditus</i>. Et hoc signatur in hoc quod <i>ponit
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439 vestimenta sua</i>; Phil. II, 7: <i>exinanivit semetipsum, formam
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440 servi accipiens</i>. Tertio, assumptio nostrae mortalitatis in hoc
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441 quod <i>praecinxit se linteo</i>; Phil. II, 7: <i>formam servi
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442 accipiens, in similitudinem hominum factus, et habitu inventus ut
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443 homo</i>. Si vero referatur ad passionem Christi, tunc ad litteram
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444 vestimenta deposuit quando milites exuerunt eum, <i>et super vestem
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445 suam miserunt sortem</i>, infra XIX, 24. Tunc etiam linteo
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446 praecinctus est in sepulcro. In passione etiam deposuit vestimenta
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447 nostrae mortalitatis, et assumpsit linteum, idest candorem
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448 immortalitatis; Rom. VI, 9: <i>Christus resurgens ex mortuis, iam
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449 non moritur: mors illi ultra non dominabitur</i>. Consequenter cum
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450 dicit <i>deinde misit aquam in pelvim</i> etc., ponit Christi
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451 obsequium: in quo commendatur eius humilitas quantum ad tria. Primo
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452 quidem quantum ad obsequii genus; quod fuit valde humile, ut
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453 dominus maiestatis se ad lavandum pedes servorum inclinaret.
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454 Secundo quantum ad obsequii multitudinem, quia misit aquam in
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455 pelvim, lavit pedes, et tersit et cetera. Tertio quantum ad
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456 faciendi modum, quia non per alios, nec aliorum subsidio, sed per
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457 seipsum. Eccli. III, v. 20: <i>quanto maior es, humilia te in
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458 omnibus</i>. Mystice autem per haec, tria possunt intelligi. Nam
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459 primo per hoc quod aquam misit in pelvim, signatur effusio
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460 sanguinis eius in terram. Sanguis enim Iesu aqua dici potest, quia
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461 habet vim ablutivam; Apoc. I, 5: <i>lavit nos a peccatis nostris in
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462 sanguine suo</i>. Et inde est quod simul exivit aqua et sanguis de
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463 latere eius, ut daretur intelligi quod sanguis ille peccatorum
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464 ablutivus esset. Vel per aquam potest intelligi passio Christi: nam
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465 in Scriptura aqua tribulationes significat, Ps. LXVIII, 2:
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466 <i>salvum me fac, Deus, quoniam intraverunt aquae usque ad animam
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467 meam</i>, idest tribulationes. <i>Misit</i> ergo <i>aquam in
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468 pelvim</i>, idest, memoriam passionis fidelium animabus impressit
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469 per fidem et devotionem; Thren. III, 19: <i>recordare paupertatis
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470 meae et transgressionis meae, absinthii et fellis</i>. Secundo per
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471 hoc quod dixit <i>et coepit lavare</i>, insinuatur humana
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472 imperfectio: nam apostoli post Christum perfectiores erant, et
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473 tamen lotione indigebant aliquas habentes immunditias. Ut sic detur
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474 intelligi quod quantumcumque homo sit perfectus, nihilominus tamen
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475 magis perfici indiget, et aliquas immunditias contrahit, secundum
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476 illud Prov. XX, 9: <i>quis potest dicere: mundum est cor meum, et
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477 purus sum a peccato?</i> Sed tamen huiusmodi immunditias habent in
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478 pedibus tantum. Quidam autem non solum in pedibus, sed etiam
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479 totaliter sunt infecti. Illi enim totaliter terrenis immunditiis
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480 sordidantur qui supra eas iacent: unde qui totaliter et secundum
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481 affectum et secundum sensum amori terrenorum inhaerent, totaliter
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482 immundi sunt. Sed illi qui stant, idest mente et desiderio tendunt
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483 ad caelestia, immunditiam contrahunt solum in pedibus. Sicut enim
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484 hominem stantem oportet ad minus pedibus terram contingere, ita
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485 quamdiu vivimus in hac vita mortali, quae rebus terrenis ad
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486 sustentationem corporis indiget, ad minus ex parte sensualitatis
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487 aliquid contrahimus. Et ideo dominus praecepit discipulis, Lc. IX,
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488 5 quod excuterent pulverem de pedibus eorum. Dixit autem <i>coepit
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489 lavare</i>, quia ablutio affectuum terrenorum hic incipit, et in
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490 futuro consummatur. Tunc enim implebitur quod dicitur Is. XXXV, 8:
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491 <i>via sancta vocabitur</i>. Sed attendendum, secundum Origenem,
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492 quod discipulorum pedes imminente passione coepit lavare, quia si
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493 diu ante lavisset eos, fuissent iterum sordidati. Unde tunc incepit
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494 quando post modicum abluturus erat eos aqua spiritus sancti,
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495 scilicet post passionem; Act. I, 5: <i>vos autem baptizabimini
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496 spiritu sancto non post multos hos dies</i>. Sic ergo apparet
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diff changeset
497 sanguinis eius effusio per hoc quod misit aquam in pelvim; et
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498 peccatorum nostrorum ablutio per hoc quod coepit lavare pedes
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499 discipulorum. Apparet, tertio, poenarum nostrarum in seipso
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500 susceptio: non enim solum maculas nostras lavit, sed poenas pro eis
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501 debitas in seipso assumpsit. Non enim poenae et poenitentiae
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502 nostrae sufficerent, nisi fundarentur in merito et virtute
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503 passionis Christi. Quod quidem apparet in hoc quod extersit pedes
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diff changeset
504 discipulorum linteo, scilicet corporis sui: I Petr. II, 21.
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505 Consequenter cum dicit <i>venit ergo ad Simonem Petrum</i> etc.
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506 ponit exempli utilitatem per quamdam concertationem discipuli et
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507 magistri: in qua quidem concertatione dominus ostendit de isto
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508 exemplo, primo quod sit mysticum et quod sit necessarium, ibi
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509 <i>dixit ei Petrus: non lavabis mihi pedes</i>; secundo quod sit
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510 congruum, ibi <i>dixit ei Simon Petrus: domine, non tantum pedes
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511 meos, sed et manus et caput</i>. Circa primum duo facit. Primo
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512 ponitur occasio verborum Christi: secundo ipsa verba Christi
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513 subduntur, ibi <i>respondit Iesus, et dixit ei</i> et cetera.
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514 Occasio quidem verborum Christi fuit recusatio Petri recusantis
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515 suscipere humilitatis exemplum: et hoc est quod dicit <i>venit ergo
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516 ad Simonem Petrum</i> et cetera. Quod quidem tripliciter exponitur.
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517 Primo quidem, secundum Origenem, quod dominus coepit lavare ab
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518 ultimis. Et hoc ideo, quia sicut medicus plurimorum aegrorum
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519 intentus curae, ab his qui magis indigent, propriam curam incipit;
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520 sic et Christus, qui pedes abluit discipulorum foedos, exorditur ab
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521 his qui erant magis foedi, et sic venit ad Petrum quasi minus aliis
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522 indigentem; Matth. XX, v. 8: <i>incipiens a novissimis usque ad
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523 primos</i>. Et hoc quidem sonare videntur verba Evangelii:
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524 <i>coepit lavare pedes discipulorum</i>, et postmodum sequitur
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525 <i>venit ergo ad Simonem Petrum</i>. Ex quo videtur quod prius
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526 lavit pedes aliorum. Si vero quaeratur quare Petrus hoc prae aliis
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527 recusavit, respondet Origenes, quia hoc fecit propter nimium
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528 fervorem amoris quem habebat ad Christum. Alii vero discipuli cum
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529 timore quodam reverebantur Christum, et ideo absque discussione
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530 omne factum sustinebant. Petrus vero eis ferventior secundum illud
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531 Ioan. ult., 15: <i>Simon Iona, diligis me plus his? Dicit ei:
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532 etiam, domine, tu scis quia amo te</i> ex amore fiduciam assumens,
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533 ferre recusat factum et causam inquirit; Eccli. VI, 11: <i>amicus
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534 si permanserit fixus, erit tibi quasi coaequalis, et in domesticis
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535 tuis fiducialiter aget</i>. Et ideo Petrus invenitur in Scriptura
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536 frequenter inquirere, et prompte proferre quae sibi meliora
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537 videntur. Secundo exponitur, secundum Chrysostomum, ut scilicet
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538 Christus inceperit prius lavare pedes a primis apostolorum. Sed
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539 quia proditor ille stultus erat et superbus, scilicet Iudas, prior
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540 ad pedum ablutionem recubuit ante Petrum. Nullus enim aliorum ausus
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541 fuisset Petrum praevenire. Unde de Iuda loquitur Evangelista,
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542 dicens <i>coepit lavare pedes discipulorum</i>, scilicet Iudae, qui
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543 quidem utpote superbus et stultus, in nullo renisus est, nec
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544 recusavit ferre quod dominus faciebat. Sed postquam venit ad
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545 Petrum, qui reverebatur et diligebat magistrum, cum timore recusat,
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546 et causam facti inquirit: et simile fecisset quilibet aliorum.
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547 Tertio vero exponitur, secundum Augustinum, quod ex verbis
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548 Evangelistae non debemus intelligere quod dominus laverit prius
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549 pedes aliis discipulis, et postmodum venerit ad Petrum; sed quod
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550 Evangelista, secundum consuetudinem suam, primo ponit factum, et
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551 postmodum narrat ordinem facti, sicut et supra VI, facit. Unde
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552 primo insinuat totum factum, scilicet quod lavit pedes
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553 discipulorum; et postmodum si quaeratur quomodo factum fuit, dicit
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554 quod primo venit ad Simonem Petrum. Et ideo primo ipse recusavit
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555 dicens <i>domine tu mihi lavas pedes?</i> Quae quidem verba magnum
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556 pondus habent. <i>Domine</i>, inquit, <i>tu</i>, qui es filius Dei
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557 vivi, <i>mihi lavas pedes?</i> Qui sum Simon Bariona, idest Simon
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558 Iona, Matth. XVI, 17. Item: <i>domine, tu</i>, qui es agnus
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559 incontaminatus, speculum sine macula, et candor lucis aeternae,
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560 <i>mihi lavas pedes</i>, qui homo peccator sum? Secundum illud Lc.
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561 V, 8: <i>exi a me, quia homo peccator sum. Domine, tu</i>, qui es
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562 creator, <i>mihi lavas pedes</i>, qui sum creatura, et modicae
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563 fidei? Haec dicebat Petrus territus ex consideratione maiestatis
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564 Christi, secundum illud Hab. III, 1: <i>consideravi opera tua, et
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565 expavi</i>. Consequenter cum dicit <i>respondit Iesus</i> etc.
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566 ponuntur verba Christi, ex quibus ostenditur factum illud esse
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567 mysticum. Unde dixit ei <i>quod ego facio tu nescis modo, scies
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568 autem postea</i>. Quod quidem factum, exemplum est et mysterium.
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569 Exemplum quidem humanitatis exhibendae; infra eodem <i>exemplum
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570 enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos
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571 faciatis</i>. Mysterium autem interioris mundationis. Infra eodem:
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572 <i>qui lotus est non indiget nisi ut pedes lavet</i> et cetera.
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573 Dupliciter ergo potest intelligi hoc quod dicit <i>quod ego
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574 facio</i>. Uno modo, <i>quod ego facio</i>, idest, quomodo ego
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575 facio in exemplum, <i>tu nescis modo</i>, idest non intelligis,
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576 <i>scies autem postea</i>, tunc scilicet quando exposuit eis
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577 dicens: <i>scitis quid ego fecerim vobis?</i> Infra eodem. Alio
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578 modo, <i>quod ego facio, tu nescis modo</i>; idest, hoc mysterium
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579 est, et secretum est, et significat interiorem mundationem, quae
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580 non potest fieri nisi per me, quod non intelligis modo, <i>scies
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581 autem postea</i>, scilicet recipiens spiritum sanctum; infra XVI,
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582 12: <i>multa habeo vobis dicere; sed non potestis portare modo. Cum
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583 autem venerit ille spiritus veritatis, docebit vos omnem
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584 veritatem</i>. Consequenter cum dicit <i>dixit ei Petrus</i> etc.,
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585 ostendit factum illud esse mysticum, et primo ponit verba Petri
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586 praestantia occasionem verbis Christi; secundo subiungit Christi
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587 verba. Dicit ergo primo Petrus <i>non lavabis mihi pedes in
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588 aeternum</i>, idest numquam. Quasi diceret: absit a me ut hoc
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589 sustineam a magistro, domino et Deo meo. Et licet Petrus hoc ex
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590 zelo faceret, eius tamen zelus indiscretus et inordinatus erat;
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591 Rom. X, 2: <i>zelum Dei habent, sed non secundum scientiam</i>. Qui
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592 quidem zelus inordinatus erat propter tria: quia recusat quod utile
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593 erat et necessarium: nam, sicut dicitur Rom. III, 26, <i>quid
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594 oremus, sicut oportet, nescimus</i>; et ideo indiscrete recusamus
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595 recipere quod Deus nobis largitur, etiam si contrarium videatur.
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596 Sic etiam et Paulus petebat remotionem stimuli, II Cor. XII, 8, qui
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597 tamen ei utilis erat. Item, quia videtur quamdam irreverentiam ad
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598 Christum importare in hoc quod eius ordinationem infringere vult.
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599 Item, quia videtur vergere in derogationem sociorum, dum quod alii,
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600 secundum Origenem, a Christo absque contradictione susceperant,
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601 ipse accipere recusabat, dicens <i>non lavabis mihi pedes in
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602 aeternum</i>. Et ideo redarguit eum dominus dicens <i>si non lavero
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603 te, non habebis partem mecum</i>: quod quidem ad duo referri
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604 potest, videlicet ad factum quod Christus faciebat, et ad signatum
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605 eius. Sed si quidem referatur ad signatum, tunc planum est quod
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606 dicitur. Nullus enim aeternae haereditatis particeps fieri potest
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607 et Christi cohaeres, nisi spiritualiter sit mundatus: quia hoc
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608 dicitur Apoc. XXI, 27: <i>nihil coinquinatum intrabit</i>. In Ps.
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609 XIV, 1: <i>domine, quis habitabit in tabernaculo tuo?</i> Et
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610 respondens subdit: <i>innocens manibus, et mundo corde</i>. Quasi
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611 ergo dicat <i>si non lavero te</i>, non eris mundus, et, si non es
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612 mundus, <i>non habebis partem mecum</i>. Sed si referatur ad
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613 factum, tunc dubium est utrum haec ablutio sit de necessitate
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614 salutis. Ad quod dicendum est, quod sicut quaedam sunt prohibita
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615 quia mala, et quaedam mala quia prohibita, ita quaedam sunt
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616 praecepta quia necessaria, et quaedam necessaria quia praecepta.
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617 Hoc ergo ablutionis factum de quo dominus dicit <i>si non lavero
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618 te, non habebis partem mecum</i>, in se consideratum non est
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619 necessarium ad salutem, sed, supposito quod mandetur a Christo, iam
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620 factum est necessarium I Reg. XV, 22: <i>melior est obedientia quam
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621 victima</i>; et ita: <i>quasi scelus idolatriae nolle
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622 acquiescere</i>. Hic ostendit factum illud esse congruum. Et
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623 ponuntur primo verba Petri; secundo subditur responsio Christi. Sed
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624 in verbis Petri insinuatur ferventissimus amor eius ad Christum.
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625 Nam supra, quando dominus dixit ei: <i>quod ego facio, tu nescis
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626 modo</i>, dederat ei intelligere hoc factum utile fore; tamen, hac
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627 utilitate neglecta, induci non poterat ad pedum ablutionem
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628 recipiendam. Sed quando dominus comminatus est separationem suam ab
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diff changeset
629 ipso, dicens: <i>non habebis partem mecum</i>, non solum ad illa,
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630 sed ad ulteriora recipienda se obtulit, dicens <i>domine, non
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631 tantum pedes meos, sed et manus et caput</i>. In hac enim
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632 responsione territus totum se offert ad abluendum, amore turbatus
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633 et timore. Ut enim legitur in itinerario Clementis, Petrus adeo
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634 afficiebatur ad Christi corporalem praesentiam, quam ferventissime
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635 dilexerat, quod post Christi ascensionem cum dulcissimae
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636 praesentiae et sanctissimae conversationis memor erat, totus
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637 resolvebatur in lacrymas, ita ut genae eius viderentur adustae.
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638 Sciendum est autem, quod in homine tria sunt: caput, quod est
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639 summum; pedes, qui sunt infimi: manus, quae sunt mediae. Et
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640 similiter in interiori homine, scilicet in anima, est caput, ratio
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641 scilicet superior, qua anima inhaeret Deo, I Cor. XI, 3: <i>caput
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642 mulieris vir</i>, idest superior ratio; manus autem, idest inferior
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643 ratio, quae vacat operibus activae; pedes autem sunt sensualitas.
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644 Sed dominus sciebat discipulos suos mundos quantum ad caput, quia
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645 Deo coniuncti erant per fidem et caritatem; et quantum ad manus,
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646 quia eorum sancta opera: sed quantum ad pedes, aliquos affectus
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647 terrenorum ex sensualitate habebant. Petrus autem timens Christi
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648 comminationem, consentit non solum ad ablutionem pedum, sed etiam
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649 manus et capitis, dicens <i>domine, non tantum pedes meos, sed et
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diff changeset
650 manus et caput</i>. Quasi dicat: nescio an indigeam ablutione manus
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651 et capitis, <i>nihil enim mihi conscius sum; sed non in hoc
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652 iustificatus sum</i>: I Cor. V, 4, et ideo paratus sum lavare
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653 <i>non tantum pedes</i>, idest affectus inferiores, Cant. V, 3:
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654 <i>lavi pedes meos, quomodo inquinabo illos, sed et manus</i>,
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655 idest opera, Ps. XXV, 6: <i>lavabo inter innocentes manus meas, et
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656 caput</i>, idest rationem superiorem, Matth. VI, 17: <i>faciem tuam
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657 lava</i>. Consequenter cum dicit <i>dixit eis Iesus</i>, ponitur
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658 responsio domini, et primo dat quoddam generale documentum; secundo
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659 adaptat illud ad propositum, ibi <i>et vos mundi estis, sed non
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660 omnes</i>; tertio Evangelista exponit verba Christi, ibi <i>sciebat
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661 enim quisnam esset qui traderet eum</i>. Dicit ergo primo: <i>qui
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662 lotus est, non indiget nisi ut pedes lavet; sed est mundus
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663 totus</i>; supple, praeter pedes, quibus terram tangit. Per quod
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664 datur intelligi quod apostoli iam baptizati erant. Dicit enim
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665 <i>qui lotus est</i> etc., et postea subdit <i>vos mundi estis</i>
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666 etc., quia scilicet baptizati erant. Sed quidam dicunt, quod
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667 baptizati erant solum Baptismate Ioannis: quod non videtur verum,
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668 quia sic non erant loti, nam Baptisma Ioannis non mundabat interius
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669 a culpa. Et ideo dicendum, quod baptizati erant Baptismo Christi,
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670 secundum Augustinum. Et si obiicis, quod Christus non baptizabat,
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671 sed discipuli eius, ut dicitur supra IV, 2, dico quod non
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672 baptizabat turbas; sed discipulos suos sibi familiares et
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673 domesticos baptizavit. Sed cum Baptismus abstergat etiam sordes
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674 pedum, videtur quod qui lotus est, idest baptizatus, non indiget ut
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675 pedes lavet. Sed ad hoc dicendum, quod si statim post Baptismum
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676 transirent de mundo non utique indigerent hac ablutione, quia cum
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677 sint mundi toti, statim evolarent. Sed qui post Baptismum vivunt in
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678 hac vita mortali non possunt ad tantum culmen perfectionis
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679 ascendere quin etiam inordinati motus sensualitatis de affectibus
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680 terrenis insurgant: et ideo oportet quod pedes lavent vel per
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681 martyrium, quod est Baptismus sanguinis, vel per poenitentiam, quae
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682 est Baptismus flaminis, ut evolare possint. Consequenter cum dicit
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683 <i>et vos mundi estis, sed non omnes</i>, adaptat dominus ad
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684 propositum generale documentum. Sed si mundi erant, quare iterum
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685 dominus eos abluebat? Ad quod Augustinus dicit, quod mundi erant
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686 quantum ad manus et caput sed indigebant quantum ad pedes.
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687 Chrysostomus vero dicit, quod mundi erant non quidem simpliciter,
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688 quia nondum mundi erant ab immunditia originali: cum nondum
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689 Christus passus esset, nondum solutum esset pretium nostrae
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690 redemptionis; sed quantum ad aliquid, mundi erant, scilicet ab
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691 erroribus Iudaeorum. Origenes vero dicit, quod mundi erant, sed
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692 adhuc maiori mundatione opus erat, quia semper ratio aemulari debet
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693 charismata meliora, semper debet virtutum alta conscendere,
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694 iustitiae candore nitescere; Apoc. ult., 2: <i>qui sanctus est,
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695 sanctificetur adhuc. Sed non omnes</i>: quia unus eorum et caput et
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696 manus immundas habebat. Et ideo consequenter Evangelista ponit
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697 verba domini, dicens <i>sciebat enim quisnam esset qui traderet
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698 eum</i>, quasi dicat: ideo dixit <i>non omnes</i>, quia sciebat
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699 immunditiam Iudae proditoris. Duo enim hominem universaliter
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700 emundant: scilicet eleemosyna et misericordia in pauperes, Lc. XI,
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701 41: <i>date eleemosynam, et ecce omnia munda sunt vobis</i>, et
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702 amor Dei: Lc. VII, 47: <i>dimissa sunt ei peccata multa, quoniam
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703 dilexit multum</i>; Prov. X, 12: <i>universa delicta operit
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704 caritas</i>. Haec enim duo deficiebant Iudae. Misericordia quidem,
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705 quia fur erat, et loculos habens, et defraudabat eleemosynas
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706 pauperum. Item amor ad Christum, quia iam Diabolus miserat in cor
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707 eius ut traderet eum principibus sacerdotum ad crucifigendum et
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708 cetera.</p>
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709 <br />
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710 <div class="D">Lectio 3</div>
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711 <p title="Super Io., cap. 13 l. 3"><a name="87507"><span class=
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712 "ref">[87507] Super Io., cap. 13 l. 3</span></a> Postquam dominus
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713 ostendit humilitatis obsequium esse necessarium hic consequenter
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714 inducit ad imitationem, et primo praemittit circumstantias
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715 admonitionis; secundo ipsam admonitionem proponit, ibi <i>scitis
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716 quid fecerim vobis?</i> et cetera. Circa primum duo facit. Primo
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717 insinuat Evangelista admonitionis ordinem; secundo manifestat
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718 admonentis dispositionem, ibi <i>accepit vestimenta sua</i> et
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719 cetera. Ordo autem admonitionis est ut quod primo fecit opere,
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720 doceat sermone; et quantum ad hoc dicit <i>postquam ergo lavit
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721 pedes eorum, accepit vestimenta sua</i> et cetera. Act. I, 1:
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722 <i>coepit Iesus facere et docere</i>; Matth. V, 19: <i>qui fecerit
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723 et docuerit, hic magnus vocabitur in regno caelorum</i>. Dispositio
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724 autem admonentis insinuatur et quantum ad habitum, et quantum ad
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725 situm. Ad habitum quidem: quia diversus habitus diversis personis
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726 convenit, secundum propriorum actuum diversitatem; Eccli. XIX, 27:
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727 <i>amictus hominis annuntiat de illo</i>. Alius ergo habitus
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728 competit ministro, alius doctori. Ministro autem, quia debet esse
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729 expeditus ad obsequium, competit ut vestium impedimenta deponat; et
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730 ideo Christus cum ministrare voluit, <i>surgit a coena, et ponit
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731 vestimenta sua</i>. Doctori autem, qui debet esse gravis, et
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732 auctoritate praeeminens, competit vestium decens ornatus: et ideo
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733 dominus docere volens, <i>accepit vestimenta sua</i>. Quantum ad
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734 situm vero, quia ministrare volens, surrexit, unde dicit:
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735 <i>surrexit a coena</i>: nunc autem volens docere, recumbit, unde
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736 dicit <i>et cum recubuisset iterum, dixit eis</i>: et hoc ideo,
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737 quia doctrina debet esse in tranquillitate. Sedendo enim et
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738 quiescendo anima fit sapiens et prudens. Possunt haec tria habere
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739 mysterium. Cum enim Christus perfectam doctrinam discipulis
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740 praebuerit, quando spiritum sanctum eis misit; infra XIV, 26:
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741 <i>Paraclitus autem spiritus sanctus, quem mittet pater in nomine
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742 meo, ipse vos docebit omnia, et suggeret vobis omnia quaecumque
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743 dixero vobis</i>. Tria praecesserunt ipsam missionem. Scilicet
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744 peccatorum ablutio per passionem; Apoc. c. I, 5: <i>lavit nos a
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745 peccatis nostris in sanguine suo</i>. Et quantum ad hoc dicit
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746 <i>postquam ergo lavit pedes eorum</i>, idest, impleta purgatione
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747 per sanguinem. Item resurrectio. Christus enim ante passionem suam
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748 mortale corpus habuit, quae quidem mortalitas non competebat ei ex
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749 parte personae filii Dei sed ex parte humanae naturae assumptae,
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750 sed postquam resurrexit ex virtute divinitatis, accepit corporis
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751 immortalitatem: et quantum ad hoc dicit <i>accepit vestimenta
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752 sua</i>, idest, surgens factus est immortalis. Et dicit <i>sua</i>,
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753 quia sua virtute accepit; Rom. VI, v. 10: <i>quod autem vivit,
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754 vivit Deo</i>, idest virtute Dei. De istis vestimentis dicitur
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755 Apoc. c. III, 5: <i>qui vicerit, vestietur vestimentis albis, et
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756 non delebo nomen eius de libro vitae</i>. Item praecessit sessio,
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757 et hoc in ascensione; infra XVI, 7: <i>si enim non abiero,
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758 Paraclitus non veniet ad vos</i> et cetera. Et quantum ad hoc dicit
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759 <i>cum recubuisset iterum</i>, scilicet ad dexteram patris residens
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760 et sedens; Marc. ult., 19: <i>et dominus quidem Iesus postquam
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761 locutus est, assumptus est in caelis, et sedet a dextris Dei</i>.
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762 Et dicit <i>iterum</i>, non quod inquantum filius Dei unquam sedere
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763 desierit, quinimmo ab aeterno est in sinu patris, sed quia
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764 inquantum homo exaltatus est ad potiora bona patris; Phil. II, 9:
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765 <i>propter quod et Deus exaltavit illum, et dedit illi nomen quod
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diff changeset
766 est super omne nomen</i>. Sic ergo antequam spiritum sanctum
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diff changeset
767 perfecte docentem infunderet, lavit sanguine fuso; accepit
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diff changeset
768 vestimenta, resurgendo; recubuit, in gloria ascendendo.
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diff changeset
769 Consequenter cum dicit <i>scitis quid fecerim vobis?</i> Proponit
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diff changeset
770 ipsam admonitionem, et primo interrogat; secundo assumit; tertio
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parents: 30
diff changeset
771 concludit; quarto conclusionem confirmat. Interrogat quidem, cum
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diff changeset
772 dicit <i>scitis quid fecerim vobis?</i> Quasi dicat: facta quidem
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diff changeset
773 vidistis, sed tamen quare hoc fecerim, non intelligitis: et ideo
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diff changeset
774 sic quaerit ut ostendat facti magnitudinem, et ad considerandum
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diff changeset
775 inducat. Opera enim Dei consideranda sunt, quia profunda; Ps. XCI,
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diff changeset
776 6: <i>quam magnificata sunt opera tua, domine. Nimis profundae
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diff changeset
777 factae sunt cogitationes tuae</i>. Vix enim sufficienter opera Dei
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diff changeset
778 scire possumus secundum illud Eccle. VIII, 17: <i>intellexi quod
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diff changeset
779 rationem operum Dei nullam possit homo invenire</i>. Sunt etiam
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diff changeset
780 delectabilia ad considerandum; Ps. XCI, 5: <i>delectasti me,
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diff changeset
781 domine, in factura tua, et in operibus manuum tuarum exultabo</i>.
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diff changeset
782 Sunt etiam utilia, quia ducunt in cognitionem auctoris; Sap. XIII:
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diff changeset
783 <i>si operibus intendissent</i> etc.; supra V, 36: <i>opera enim
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diff changeset
784 quae dedit mihi pater ut faciam, ipsa sunt quae testimonium
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diff changeset
785 perhibent de me</i>. Potest etiam, secundum Origenem, hoc quod
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diff changeset
786 dicitur <i>scitis quid fecerim vobis</i> accipi imperative; quasi
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diff changeset
787 dicat: sciatis quid fecerim vobis. Et tunc hoc dicit dominus, ut
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diff changeset
788 eorum erigat intellectum. Assumit eorum confessionem, dicens <i>vos
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diff changeset
789 vocatis me magister et domine</i>, et primo proponit eorum
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parents: 30
diff changeset
790 confessionem; secundo commendat eam, ibi <i>et bene dicitis</i>.
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diff changeset
791 Circa primum sciendum est, quod apostolus, I Cor. I, duo dicit de
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parents: 30
diff changeset
792 Christo; scilicet quod sit Dei virtus et Dei sapientia. Inquantum
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parents: 30
diff changeset
793 est virtus Dei, omnibus dominatur, ut enim dicit Ambrosius,
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diff changeset
794 <i>dominus nomen est potestatis</i>, inquantum est Dei sapientia,
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diff changeset
795 omnes instruit, et ideo discipuli vocabant eum dominum, supra VI,
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diff changeset
796 69: <i>domine, ad quem ibimus?</i> Et magistrum; supra c. IV, 31:
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diff changeset
797 <i>Rabbi, manduca</i>. Et merito: ipse enim dominus est solus
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diff changeset
798 creans et recreans; Ps. XCIX, 3: <i>scitote quoniam ipse est
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diff changeset
799 dominus</i>, ipse solus est magister interius docens: Matth. XXIII,
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diff changeset
800 10: <i>magister vester unus est Christus, omnes autem vos fratres
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diff changeset
801 estis</i>. Consequenter cum dicit <i>et bene dicitis</i>, commendat
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diff changeset
802 eorum confessionem. Circa quod sciendum est, quod aliquid redditur
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parents: 30
diff changeset
803 commendabile dupliciter. Uno modo si id quod dicitur conveniat rei
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parents: 30
diff changeset
804 de qua dicitur; quod fit per veritatem, quia si sit falsum, non
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parents: 30
diff changeset
805 convenit ei; unde bene dicitur Eph. IV, 25: <i>deponentes
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diff changeset
806 mendacium, loquimini veritatem</i>. Adeo enim vitanda sunt
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parents: 30
diff changeset
807 mendacia, ut etiam si cedere videantur ad laudem Dei, non sunt
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diff changeset
808 dicenda. Quantum ad hoc ergo dicit <i>bene dicitis</i>; et hoc
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diff changeset
809 ideo, quia verum est quod dicitis, quia competit mihi, <i>sum
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diff changeset
810 etenim</i>, scilicet magister et dominus. Magister, inquam, propter
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parents: 30
diff changeset
811 sapientiam quam doceo verbis; dominus propter potentiam quam
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diff changeset
812 ostendo miraculis. Alio modo redditur commendabile, si quod dicitur
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diff changeset
813 conveniat personae dicentis. Aliqui enim sunt qui vocant Christum
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diff changeset
814 magistrum et dominum, quibus non competit, cum non subiiciant se
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parents: 30
diff changeset
815 disciplinae et mandato Dei: et isti non bene dicunt. Unde Matth.
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diff changeset
816 XXV, 12, illis qui dicunt, <i>domine, aperi nobis</i>, respondetur:
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diff changeset
817 <i>amen, amen dico vobis, nescio vos</i>, quia hoc non corde
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diff changeset
818 dicunt, sed ore tantum. Istud apostoli bene dicebant, quia hoc eis
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diff changeset
819 competebat; unde dicit eis <i>et bene dicitis</i>, idest verum,
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diff changeset
820 <i>sum etenim</i>, scilicet vobis magister et dominus: nam me
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diff changeset
821 auditis ut magistrum, supra VI, 69: <i>ad quem ibimus? Verba vitae
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diff changeset
822 aeternae habes</i>, sequimini ut dominum; Matth. XIX, 27: <i>ecce
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diff changeset
823 nos reliquimus omnia et secuti sumus te</i>. Sed contra hoc est
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diff changeset
824 quod dicitur Prov. XXVII, 2: <i>laudet te alienus, et non os tuum;
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diff changeset
825 extraneus, et non labia tua</i>. Videtur ergo quod dominus non bene
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diff changeset
826 fecerit laudando se. Sed ad hoc respondet Augustinus dupliciter.
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diff changeset
827 Uno modo, quia vituperabile est quod quis se commendet propter
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diff changeset
828 periculum superbiendi: nam periculosum est sibi placere cui
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diff changeset
829 cavendum est superbire. Ubi ergo non imminet periculum superbiendi,
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diff changeset
830 non est vituperium propria commendatio. In Christo autem hoc
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diff changeset
831 periculum non timebatur, ille enim qui super omnia est,
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diff changeset
832 quantumcumque se laudet, non se extollit excelsius. Alio modo, quia
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diff changeset
833 aliquando laudabile est quod homo se commendet, quando scilicet
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diff changeset
834 cedit ad utilitatem fidelium: et sic apostolus commendat se, II
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diff changeset
835 Cor. XI. Sed valde nobis utile est, et per omnem modum necessarium,
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diff changeset
836 ut Deum cognoscamus, cum in hoc consistat tota perfectio nostra;
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diff changeset
837 unde expedit nobis ut revelet nobis magnitudinem suam, alioquin
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diff changeset
838 nullo modo eam scire possemus, si non indicet se ipse qui novit. Et
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diff changeset
839 ideo oportet quod ipse se nobis laudet, quia, ut dicit Augustinus,
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diff changeset
840 si non se laudando quasi arrogantiam vitare voluerit, nobis
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diff changeset
841 sapientiam denegabit; Eccli. XXIV, 1: <i>sapientia laudabit animam
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diff changeset
842 suam</i>. Concludit vero cum dicit <i>si ergo ego lavi pedes
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diff changeset
843 vestros dominus et magister, et vos debetis alter alterius lavare
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diff changeset
844 pedes</i>. Ubi arguit ab eo quod minus videtur ad id quod magis.
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diff changeset
845 Minus enim videtur quod maior debeat facere aliquod humile, quam
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diff changeset
846 minor; et secundum hoc concludit <i>si ergo ego</i>, qui sum maior,
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diff changeset
847 quia magister et dominus, <i>lavi pedes vestros, et vos</i>, multo
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diff changeset
848 magis, qui estis minores, qui estis discipuli et servi, <i>debetis
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diff changeset
849 alter alterius lavare pedes</i>; Matth. XX, 26: <i>qui maior est
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diff changeset
850 vestrum, sit vester minister (...) nam filius hominis non venit
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diff changeset
851 ministrari, sed ministrare</i>. Sed contra, videtur quod hoc quod
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diff changeset
852 dicitur <i>vos debetis alter alterius lavare pedes</i>, habeat
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diff changeset
853 rationem praecepti: sed qui negligit praeceptum peccat mortaliter;
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diff changeset
854 ergo et cetera. Responsio. Dicendum, secundum Augustinum, quod
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diff changeset
855 omnis homo debet lavare pedes alterius vel corporaliter vel
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diff changeset
856 spiritualiter; et multo melius est, et sine controversia verius, ut
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diff changeset
857 aliquis faciat opere, ne dedignetur quod fecit Christus, facere
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858 Christianus. Cum enim ad pedes fratris inclinatur corpus, etiam in
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diff changeset
859 corde ipso vel excitatur, vel si iam inerat, confirmatur
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diff changeset
860 humilitatis affectus. Quod si non fiat opere, saltem hoc corde
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parents: 30
diff changeset
861 facere debemus. In lotione enim pedum datur intelligi lotio
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diff changeset
862 macularum. Tunc ergo spiritualiter lavas pedes fratris tui, cum,
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parents: 30
diff changeset
863 quantum in te est, abluis maculas eius. Et hoc fit tripliciter:
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diff changeset
864 remittendo scilicet ei offensam, secundum illud Col. III, 13:
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diff changeset
865 <i>donantes invicem vobismetipsis, si quis adversus aliquem habet
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diff changeset
866 querelam: sicut et dominus donavit vobis, ita et vos</i>. Item
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diff changeset
867 orando pro peccatis eius, secundum illud Iacob. ult., 16: <i>orate
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diff changeset
868 pro invicem ut salvemini</i>. Et iste duplex lavandi modus communis
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diff changeset
869 est omnibus fidelibus. Tertius modus pertinet ad praelatos, qui
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diff changeset
870 lavare debent remittendo peccata auctoritate clavium, secundum
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diff changeset
871 illud infra XX, 22: <i>accipite spiritum sanctum: quorum
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diff changeset
872 remiseritis peccata, remittuntur eis</i>. Possumus etiam dicere,
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diff changeset
873 quod hoc in facto dominus ostendit omnia opera misericordiae. Nam
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diff changeset
874 qui dat panem esurienti, pedes eius lavat, similiter qui eum
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diff changeset
875 hospitio recipit, et qui operit nudum, et sic de aliis; Rom. XII,
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diff changeset
876 13: <i>necessitatibus sanctorum communicantes</i>. Confirmat autem
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diff changeset
877 conclusionem cum dicit <i>exemplum enim dedi vobis</i> etc.: et hoc
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diff changeset
878 quidem ex quatuor. Primo quidem ex sua intentione; secundo vero ex
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diff changeset
879 auctoritate, ibi <i>amen, amen dico vobis</i>; tertio ex praemio
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diff changeset
880 quod ipsi operi debetur, ibi <i>si haec scitis, beati eritis, si
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diff changeset
881 feceritis ea</i>; quarto ex dignitate eorum quibus pedes lavat, ibi
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diff changeset
882 <i>amen, amen dico vobis: qui accipit si quem misero, me
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diff changeset
883 accipit</i>. Dixit ergo, quod hoc ideo feci ut darem vobis
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diff changeset
884 exemplum; et ideo <i>debetis alter alterius lavare pedes</i>, quia
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diff changeset
885 hoc in facto illo intendebam. Nam in actibus hominum plus movent
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diff changeset
886 exempla quam verba. Id enim homo agit et eligit quod videtur ei
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diff changeset
887 bonum: unde magis ostendit esse bonum quod ipsemet eligit, quam
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diff changeset
888 quod docet esse eligendum. Et inde est quod quando aliquis dicit
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diff changeset
889 aliquid, et tamen aliud facit, magis suadet aliis quod facit, quam
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diff changeset
890 illud quod docet: et ideo maxime necessarium est ex ipso facto
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diff changeset
891 exemplum dare. Sed exemplum quidem puri hominis humano generi non
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diff changeset
892 erat sufficiens ad imitandum, tum quia ratio humana ab omni
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diff changeset
893 consideratione deficit, tum quia in ipsa rerum consideratione
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diff changeset
894 decipitur: et ideo datur nobis exemplum filii Dei, quod est
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diff changeset
895 infallibile, et ad omnia sufficiens. Unde dicit Augustinus: quia
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diff changeset
896 superbia non sanatur, si humilitate divina non sanatur similiter
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897 quae avaritia, et sic de aliis. Sed attende, quod satis
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diff changeset
898 convenienter filius Dei est nobis in exemplum virtutum. Ipse enim
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899 est ars patris, ut sicut fuit exemplar creationis, esset etiam
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diff changeset
900 exemplar iustificationis; I Petr. II, 21: <i>Christus passus est
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901 pro nobis, vobis relinquens exemplum, ut sequamini vestigia
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diff changeset
902 eius</i>. Iob XXIII, 11: <i>vestigia eius secutus est pes meus:
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diff changeset
903 viam eius custodivi, et non declinavi ex ea</i>. Consequenter cum
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diff changeset
904 dicit <i>amen, amen dico vobis: non est servus maior domino suo</i>
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diff changeset
905 etc., confirmat conclusionem ex auctoritate: et primo tangit
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diff changeset
906 discipulorum conditionem; secundo ipsorum officium. Conditio autem
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diff changeset
907 discipulorum est quod sunt servi; Lc. XVII, 10: <i>cum omnia bene
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diff changeset
908 feceritis, dicite quia servi inutiles sumus</i>. Officium autem
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diff changeset
909 eorum est quod sint apostoli; Lc. VI, 13: <i>elegit duodecim, quos
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diff changeset
910 apostolos nominavit</i>. Sic ergo dicit: dico, quod <i>debetis
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diff changeset
911 alter alterius lavare pedes, sicut et ego lavi</i>, quia <i>non est
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diff changeset
912 servus maior domino suo</i>, quantum ad primum, <i>neque
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diff changeset
913 apostolus</i>, idest missus, <i>maior eo qui misit illum</i>. Licet
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diff changeset
914 autem ipse filius Dei, qui est apostolus confessionis nostrae, ut
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diff changeset
915 dicitur ad Hebr. III, v. 1, sit aequalis illi qui misit eum,
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diff changeset
916 scilicet patri, de omnibus tamen aliis verum est quod hic dicitur
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diff changeset
917 <i>neque apostolus maior est eo qui misit illum</i>. Sed contra:
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diff changeset
918 infra enim XV, 15, dominus dicit discipulis suis: <i>iam non dicam
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diff changeset
919 vos servos, quia servus nescit quid faciat dominus eius</i>.
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920 Respondeo. Dicendum quod duplex est servitus. Una, quae procedit ex
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diff changeset
921 timore filiali, quae facit bonum servum; secundum illud Matth. XXV,
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diff changeset
922 23: <i>euge serve bone et fidelis</i>: et hoc modo dominus vocat
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diff changeset
923 eos servos. Alia est servitus quam facit timor servilis; de qua
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diff changeset
924 dicitur Matth. XVIII, 32: <i>serve nequam, omne debitum dimisi tibi
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diff changeset
925 quoniam rogasti me</i>. Et de hac dicit dominus: <i>iam non dicam
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diff changeset
926 vos servos</i> et cetera. Consequenter cum dicit <i>si haec scitis,
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diff changeset
927 beati eritis, si feceritis ea</i>, confirmat conclusionem ex
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928 praemio, et primo proponit praemium; secundo excipit aliquem ab eo,
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diff changeset
929 ibi <i>non de omnibus vobis dico</i>. Dicit ergo <i>si haec
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diff changeset
930 scitis</i>, quasi dicat: tu haec dicis nobis, quae quidem non
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diff changeset
931 ignoramus. Quare ergo dicis nobis? Ideo, inquam, quia et <i>si haec
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diff changeset
932 scitis</i>, quod quidem est omnium, tamen <i>beati eritis, si
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diff changeset
933 feceritis ea</i>, quod est paucorum. Et dicit <i>si scitis et
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diff changeset
934 feceritis</i>, scilicet quia, ut dicitur Lc. XI, 28, <i>beati qui
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diff changeset
935 audiunt verbum Dei, et custodiunt illud</i>. Et Ps. CX, 10:
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diff changeset
936 <i>intellectus bonus omnibus facientibus eum</i>. E contra dicitur
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diff changeset
937 Iacob. IV, 17: <i>scienti bonum facere, et non facienti, peccatum
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938 est illi</i>. Excipit autem quemdam, cum dicit <i>non de omnibus
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diff changeset
939 vobis dico</i>, et primo proponit exceptionem; secundo assignat
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diff changeset
940 exceptionis rationem, ibi <i>sed ut impleatur Scriptura</i>; tertio
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diff changeset
941 assignat rationem quare ponit exceptionem, ibi <i>amodo dico vobis
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diff changeset
942 priusquam fiat</i>. Circa primum duo facit. Primo ponit
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diff changeset
943 exceptionem; secundo respondet tacitae quaestioni. Exceptionem
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diff changeset
944 ponit cum dicit <i>non de omnibus vobis dico</i> etc., quasi dicat:
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diff changeset
945 beati eritis, tamen non omnes, quia <i>non dico de omnibus
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diff changeset
946 vobis</i>, quod ad beatitudinem perveniatis; I Cor. IX, 24:
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diff changeset
947 <i>omnes quidem currunt, sed unus accipit bravium</i>. Est enim
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diff changeset
948 aliquis inter vos, idest Iudas, qui non erit beatus; neque faciet
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diff changeset
949 ea. Sed, secundum Origenem, dominus non dicit <i>beati eritis</i>
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diff changeset
950 absolute, sed apposuit conditionem, dicens <i>si feceritis ea</i>:
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diff changeset
951 quod quidem verum est in omnibus, etiam in Iuda; si enim Iudas
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diff changeset
952 fecisset ea, beatus fuisset. Unde vult quod magis excipiat hoc quod
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diff changeset
953 dicit <i>non est servus maior domino suo</i> etc., quasi diceret:
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diff changeset
954 dico quod estis servi et apostoli; <i>non tamen de omnibus hoc
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diff changeset
955 dico</i>: Iudas enim dum esset servus peccati, non erat servus
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diff changeset
956 divini verbi, neque apostolus, Diabolo ingresso in cor eius. Sed
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diff changeset
957 quia posset aliquis dicere: ex quo non dicit de omnibus ut sint
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958 beati, vel eius apostoli, ergo ex improviso aliquis est de eius
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diff changeset
959 collegio periturus. Ideo dominus ad haec respondens, dicit <i>ego
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diff changeset
960 scio quos elegerim</i>, quasi diceret: electi non peribunt; sed non
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diff changeset
961 omnes sunt electi. Ille ergo peribit qui electus non est, scilicet
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diff changeset
962 Iudas; infra XV, v. 16: <i>non vos me elegistis, sed ego elegi
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963 vos</i>. Sed contra est quod dicitur supra VI, 71: <i>nonne ego vos
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964 elegi duodecim?</i> Cum ergo Iudas esset unus ex duodecim, videtur
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965 quod fuerit electus. Sed dicendum, quod duplex est electio. Una est
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966 ad praesentem iustitiam, et ad hanc electus fuit Iudas; alia
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967 electio est ad finalem gloriam, et secundum hanc Iudas non fuit
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968 electus. Ratio autem huius exceptionis est <i>ut impleatur
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969 Scriptura</i>: quae hic praedicit, non quod cogat, sed quia hoc
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970 quod futurum erat, non tacuit; Lc. ult. 44: <i>oportet impleri
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971 omnia quae scripta sunt in lege Moysi et prophetis et Psalmis de
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972 me</i>; Matth. c. V, 18: <i>iota unum aut unus apex non praeteribit
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973 a lege donec omnia fiant</i>. Quae quidem Scriptura dicit <i>qui
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974 manducat panem mecum, levabit contra me calcaneum suum</i>. Hoc est
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975 secundum aliam translationem, ubi nos habemus: <i>etenim homo pacis
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976 meae, in quo speravi, qui edebat panes meos, magnificavit super me
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977 supplantationem</i>. Ubi ostenditur Iudae ad Christum familiaritas,
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978 cum dicit <i>qui manducat panem mecum</i>. Iudas enim panem cum
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diff changeset
979 aliis discipulis cum Christo comedit, etiam consecratum. Item
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980 ostenditur eius malignus conatus contra Christum, cum dicit
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981 <i>levabit contra me calcaneum suum</i>; idest, conabitur ad meam
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diff changeset
982 conculcationem. Calcaneo enim comprimimus hostes; Gen. III, 15:
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983 <i>ipsa conteret caput tuum, et tu insidiaberis calcaneo eius</i>.
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diff changeset
984 Tunc ergo dicitur aliquis levare calcaneum suum contra aliquem,
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985 quando conatur eum opprimere. Sed hoc Iudas non poterit: quia unde
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diff changeset
986 ipse credit me opprimere, inde exaltabor; supra XII, 32: <i>ego, si
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987 exaltatus fuero a terra, omnia traham ad meipsum</i>. In quo
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988 habemus exemplum, ut si quando a famulis aut ab aliquibus
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989 vilioribus patiamur aliquod malum, non scandalizemur, respicientes
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990 Iudae exemplum, qui infinitis potitus bonis, in contrarium
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991 remuneravit benefactorem. Ideo autem dominus Iudam, quem futurum
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992 noverat esse malum, elegit, ut daret intelligere quod nulla
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993 societas hominum sine alicuius mali admixtione futura erat: Cant.
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994 II, 2: <i>sicut lilium inter spinas, sic amica mea inter
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995 filias</i>. Unde Augustinus dicit in quadam epistola: non audeo
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996 mihi arrogare quod domus mea sit melior coetu apostolorum. Item ut
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997 si contingat quod aliquis ab aliquo praelato in societatem
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998 Ecclesiae assumptus, malus efficiatur, non sit in condemnationem
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999 ipsius praelati. Ecce enim quod Iudas electus a Christo, proditor
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1000 efficitur. Sic etiam Act. VIII, 13 Philippus assumpsit Simonem
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1001 magum; Ier. c. XVIII, 20: <i>numquid redditur pro bono malum, quia
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1002 foderunt foveam animae meae?</i> Matth. X, 36: <i>inimici hominis,
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1003 domestici eius</i>. Consequenter cum dicit <i>amodo dico vobis
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1004 priusquam fiat</i>, assignat causam quare exceptionem posuit; quasi
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1005 dicat: diu tacui eius malitiam sed quia tempus est ut prodeat in
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1006 publicum, ideo <i>dico vobis</i>, idest manifesto, <i>antequam
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1007 fiat, ut credatis quia ego sum</i> qui futura praedico, et occulta
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1008 cordis manifesto; quod est proprium Dei; Ier. c. XVII, 9: <i>pravum
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1009 est cor hominis et inscrutabile: quis cognoscet illud? Ego dominus
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1010 scrutans cor, et probans renes</i>; Is. LXI, v. 23: <i>secutura
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1011 quoque annuntiate nobis, et sciemus quia dii estis vos</i>. Vel:
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1012 <i>ego sum qui sum</i>, Ex. III, 14. Consequenter cum dicit
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1013 <i>amen, amen dico vobis</i> etc., confirmat conclusionem inductam
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1014 ex dignitate eorum quibus pedes lavit: quorum tanta est dignitas ut
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1015 obsequia eis impensa quodammodo videantur redundare in Deum, sed
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1016 tamen secundum quemdam gradum: quia quae fiunt fidelibus per
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1017 Christum, redundant in Deum patrem. Ostendit ergo primo quomodo ea
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1018 quae fiunt discipulis Christi, redundant in Christum. Et quantum ad
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1019 hoc dicit <i>amen, amen dico vobis</i>; quasi diceret: vere,
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1020 debetis lavare pedes, quia <i>qui recipit si quem misero, me
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1021 accipit</i>, idest, obsequium quod exhibetur his quos ego mitto,
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1022 mihi attribuo factum; Matth. X, 40: <i>quis vos recipit, me
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1023 recipit</i>. Secundo ostendit quomodo obsequium Christo exhibitum
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1024 redundat in patrem, dicens <i>qui autem me accipit, accipit eum qui
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1025 me misit</i>; supra V, 23: <i>ut omnes honorificent filium sicut
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1026 honorificant patrem</i>. Secundum autem Origenem, potest intelligi
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1027 dupliciter. Uno modo connexim; et sic est sensus: <i>qui accipit si
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1028 quem misero, me accipit</i> etc. idest, qui recipit missos a me,
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1029 recipit et patrem. Qui ergo recipit si quem misero, recipit patrem.
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1030 Alio modo distinctim; et sic est sensus: <i>qui recipit si quem
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1031 misero, me accipit</i>: verum est corporaliter, <i>sed qui recipit
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1032 me</i>, scilicet spiritualiter ad animas venientem, secundum illud
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1033 Eph. III, 17: <i>habitare Christum per fidem in cordibus vestris,
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1034 accipit eum qui me misit</i>, scilicet patrem. Non tantum ego in eo
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1035 manebo, sed et pater; infra XIV, 23: <i>ad eum veniemus, et
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1036 mansionem apud eum faciemus</i>. Sed ex hoc Arius errorem suum
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1037 confirmare nititur hoc modo. Dominus dicit, quod qui recipit ipsum,
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1038 recipit patrem: ergo eadem est comparatio patris mittentis ad
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1039 filium, quae est filii mittentis ad discipulos; sed Christus
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1040 mittens, est maior discipulis missis: ergo pater est maior filio.
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1041 Sed ad hoc dicendum, secundum Augustinum, quod in Christo fuerunt
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1042 duae naturae, humana scilicet, et divina: et secundum hoc loquitur
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1043 ex una parte secundum humanam naturam, dicens <i>qui accipit si
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1044 quem misero, me</i>, hominem, <i>accipit</i>, qui communico cum eis
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1045 in una natura; et ex alia parte loquitur secundum divinitatem
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1046 <i>qui autem me</i>, Deum, <i>accipit, accipit eum qui me
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1047 misit</i>, qui cum eo sum unius naturae. Vel <i>qui accipit eum</i>
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1048 quem ego mitto, <i>accipit me</i>, cuius auctoritas est in eis; et
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1049 <i>qui me accipit</i>, accipit patrem, cuius auctoritas est in me;
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1050 ut sic in verbis istis importetur quasi mediatio Christi inter Deum
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1051 et hominem, secundum illud I Tim. II, 5: <i>mediator Dei et hominum
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1052 homo Christus Iesus</i>.</p>
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1053 <br />
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1054 <div class="D">Lectio 4</div>
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1055 <p title="Super Io., cap. 13 l. 4"><a name="87508"><span class=
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1056 "ref">[87508] Super Io., cap. 13 l. 4</span></a> Supra ostendit
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1057 exemplum Evangelista quod Christus praebuit suis discipulis ad
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1058 imitandum; hic ostendit defectum discipulorum, quem praenuntiat eis
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1059 Iesus, qui nondum erant idonei ad sequendum, et primo ponit
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1060 defectum discipuli qui eum tradidit; secundo defectum discipuli qui
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1061 eum negavit, ibi <i>dixit ei Simon Petrus: domine, quo vadis?</i>
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1062 Circa primum duo facit. Primo denuntiat discipuli proditionem;
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1063 secundo eius separationem, ibi <i>cum ergo exisset dixit Iesus</i>
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1064 et cetera. Circa primum duo facit. Primo ponitur praenuntiatio
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1065 futurae proditionis; secundo ipsius proditionis executio, ad
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1066 veritatem praenuntiantis comprobatam, ibi <i>quod facis, fac
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1067 citius</i>. Circa primum duo facit. Primo praenuntiat scelus
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1068 proditionis; secundo personam proditoris, ibi <i>aspiciebant ergo
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diff changeset
1069 discipuli ad invicem</i>. Circa primum, primo praemittit
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diff changeset
1070 praenuntiantis affectum, secundo ponit praenuntiatum effectum.
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diff changeset
1071 Praenuntians ergo Christus est, qui afficitur ad turbationem: et
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diff changeset
1072 quantum ad hoc dicit <i>cum hoc dixisset Iesus</i>, reinvitans eos
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diff changeset
1073 ad caritatem, qua privatum videbat proditorem discipulum,
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diff changeset
1074 <i>turbatus est spiritu</i>. Circa quod sciendum est, quod turbatio
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diff changeset
1075 designat commotionem quamdam: et hoc apparet per hoc quod habetur
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diff changeset
1076 supra V, 4: <i>Angelus domini descendebat secundum tempus in
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diff changeset
1077 piscinam, et movebatur aqua</i>, et postea sequitur: <i>domine,
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diff changeset
1078 hominem non habeo, ut cum turbata fuerit aqua, mittat me in
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diff changeset
1079 piscinam</i>: quod pro eodem accipit aquam turbari, et moveri.
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diff changeset
1080 Secundum hunc etiam modum dicimus mare turbatum, quando est
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diff changeset
1081 commotum. Turbatio ergo animi, eius commotionem designat. Sed sunt
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1082 quidam actus animae sine commotione corporis, idest actus
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diff changeset
1083 intellectivae partis. Actus autem appetitus sensitivi sunt cum
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diff changeset
1084 corporis commotione; unde affectiones appetitus sensitivi,
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diff changeset
1085 passiones dicuntur. Inter omnes autem affectiones seu passiones
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diff changeset
1086 appetitus sensitivi, tristitia magis vim commotionis habet.
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diff changeset
1087 Delectatio enim, cum dicat quietem in bono praesenti, magis
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1088 rationem quietis habet quam commotionis. Timor etiam, cum sit de
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diff changeset
1089 malo futuro, minus movet quam tristitia, quae est de malo
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diff changeset
1090 praesenti. Et inde est quod turbatio animi praecipue dicitur
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diff changeset
1091 tristitia. Turbatus est ergo Iesus, idest tristatus. Sed
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diff changeset
1092 attendendum, quod quidam philosophi fuerunt, scilicet Stoici,
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diff changeset
1093 dicentes, quod huiusmodi turbatio et huiusmodi passiones in
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diff changeset
1094 sapientem non cadunt; quamvis enim sapiens secundum eos timeat,
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diff changeset
1095 gaudeat, et desideret, nullo modo tamen tristatur. Sed horum
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diff changeset
1096 falsitas manifeste apparet ex hoc quod Iesus, qui est summa
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diff changeset
1097 sapientia, turbatur. Sciendum tamen, quod duplex est turbatio.
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diff changeset
1098 Quaedam procedit ex carne, quando scilicet quis turbatur praeter
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diff changeset
1099 iudicium rationis ex apprehensione sensuali, quae quidem turbatio
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diff changeset
1100 quandoque quidem consistit intra limites rationis, in nullo eam
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1101 obnubilans. Quae non perfecta passio, sed propassio dicitur a
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1102 Hieronymo; et haec in sapientem cadit. Quandoque autem rationis
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1103 limitem excedit, et eam turbat, et est non solum passio, sed etiam
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1104 turbatio; et haec in sapientem non cadit. Alia est turbatio quae
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1105 procedit ex ratione, quando scilicet ex rationis iudicio et
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diff changeset
1106 deliberatione turbatur quis in appetitu sensitivo. Et haec turbatio
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1107 fuit in Christo: unde signanter dicit Evangelista, quod <i>turbatus
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1108 est spiritu</i>, idest turbatio quae fuit in appetitu sensitivo, in
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1109 Christo fuit ex iudicio rationis. Unde supra XI, 33, dicit quod
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diff changeset
1110 <i>turbavit semetipsum</i>. In Christo enim omnia ex deliberatione
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1111 rationis etiam in inferiori appetitu sensitivo proveniebant: unde
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1112 nec subiti motus sensualitatis in Christo fuerunt. Voluit autem hic
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1113 Iesus turbari propter duo. Primo quidem propter fidei nostrae
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1114 instructionem. Nam imminebat ei passio, et mors, quam naturaliter
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1115 refugit natura humana, et, cum eam sibi sentit imminere, tristatur
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1116 tamquam de malo et nocivo sibi praesente. Ut ergo ostenderet se
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1117 veram naturam humanam habere, voluit turbationis affectum ex
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1118 iudicio rationis etiam quantum ad ipsam animam pati. Per quod
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1119 excluditur error Apollinaris dicentis, in Christo non fuisse
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1120 animam, sed verbum loco animae. Secundo, propter nostram
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1121 aedificationem. Videbat enim, secundum Augustinum, quod proditor
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1122 ille exiturus erat, ut Iudaeos qui eum caperent, adduceret: ex quo
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1123 separabatur a collegio sanctorum, et sententiam mortis contra se
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1124 accipiebat. Et ideo ex quodam pietatis affectu ad eum tristabatur,
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1125 dans per hoc exemplum praelatis, quod si duram sententiam quandoque
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1126 contra subditos proferre contingat, cum dolore cordis proferant,
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1127 secundum illud Ps. CXL, 5: <i>corripiet me iustus in
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1128 misericordia</i>. Nam ipse proditionem Iudae aliis manifestare
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1129 volens, <i>turbatus est spiritu, et protestatus est</i>, ne
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1130 scilicet quasi ignorans proderetur, <i>et dixit: amen, amen dico
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1131 vobis, quia unus ex vobis me tradet</i>. Signanter autem dicit
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1132 <i>unus ex vobis</i> electis scilicet ad sanctum collegium, ut det
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1133 intelligere quod nullum futurum foret adeo sanctum collegium quin
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1134 aliquis peccator et malus in ipso inveniatur; Iob I, 6: <i>cum
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1135 venissent filii Dei ut assisterent coram domino, affuit inter eos
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1136 etiam Satan</i>. Dicit autem <i>unus</i>, non duo vel plures, ne
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1137 collegium detestari videatur, sed proditorem ex collegio. Nam
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1138 propter unum malum ex collegio, collegium malum reputari non debet.
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1139 Ideo autem si plures mali essent, collegium posset malum reputari.
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1140 <i>Unus</i>, inquit, <i>ex vobis</i>, numero, non merito, et
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1141 spiritus vinculo: I Io. II, 19: <i>ex nobis prodierunt; sed non
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1142 erant ex nobis: nam si fuissent ex nobis, permansissent utique
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1143 nobiscum; me tradet</i>. Ecce enuntiatio: <i>me</i>, inquam,
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1144 magistrum, me dominum, me salvatorem. Consequenter cum dicit
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1145 <i>aspiciebant ergo ad invicem discipuli</i> etc., occulte designat
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1146 personam proditoris, et primo ponitur designationis occasio;
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1147 secundo personae designatio, ibi <i>respondit Iesus: ille est cui
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1148 intinctum panem porrexero</i>, tertio designationis effectus, ibi
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1149 <i>et post buccellam introivit in eum Satanas</i>. Est autem
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1150 designationis duplex occasio. Una discipulorum communis haesitatio;
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1151 alia fuit praedicta interrogatio. Primo ergo ponit primam, secundo
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1152 secundam, ibi <i>erat ergo recumbens</i>. Sciendum est circa
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1153 primum, quod boni discipuli habebant ad Christum maximam caritatem,
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1154 et maximam fidei firmitatem. Ex caritate quidem praesumebat
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1155 quilibet ex se, quod nullus eum erat negaturus; sed ex fidei
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1156 firmitate certissime tenebant quod verbum Christi falsum esse non
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1157 poterat. Et ideo, licet nullius sibi ipsis conscii essent mali,
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1158 tamen praenuntiationem Christi propriis cogitationibus veriorem et
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1159 credibilem esse putabant. Unde se homines esse memores, et
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1160 alterabilem esse affectum, etiam ad hoc provectorum, ita ut
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1161 contrarium velit ei quod prius voluit, magis de se dubitabant quam
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1162 de Christi veritate: et ideo <i>aspiciebant ad invicem haesitantes
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1163 de quo diceret</i>, I Cor. X, 12: <i>qui se existimat stare, videat
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1164 ne cadat</i>; Iob IX, 30: <i>si lotus fuero quasi aquis nivis, et
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1165 fulserint velut mundissimae manus meae: tamen sordibus intinges
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1166 me</i>. Consequenter cum dicit <i>erat ergo recumbens unus ex
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1167 discipulis eius in sinu Iesu</i>, ponitur inquisitio discipuli, et
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1168 primo describitur eius ad Christum familiaritas; secundo excitatio
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1169 eius ad interrogandum ibi <i>innuit huic ergo Simon Petrus</i>;
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1170 tertio subditur eius interrogatio, ibi <i>itaque cum recubuisset
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1171 ille supra pectus Iesu, dicit ei</i>. Familiaritas autem discipuli
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1172 ad Christum ostenditur in hoc quod super eum recumbit, unde dicit
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1173 <i>erat ergo recumbens unus ex discipulis eius in sinu Iesu</i>.
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1174 Discipulus iste Ioannes Evangelista fuit, qui hoc Evangelium
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1175 scripsit, et de se in persona alterius loquitur, volens vitare
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1176 iactantiam, secutus morem aliorum qui sacras Scripturas
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1177 conscripserunt. Sic enim Moyses in libris suis de se sicut de
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1178 quodam altero loquitur, dicens <i>locutus est dominus ad Moysen
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1179 dicens</i> et cetera. Sic et Matthaeus: <i>vidit hominem sedentem
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diff changeset
1180 in telonio Matthaeum nomine</i> et cetera. Et Paulus II Cor. XII,
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1181 2: <i>scio hominem in Christo (...) raptum huiusmodi usque ad
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1182 tertium caelum</i>. Tria autem hic Ioannes de se tangit. Primo
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1183 quidem amorem quo quiescebat in Christo, dicens, quod <i>erat
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1184 recumbens</i>, idest quiescens; Iob XXII, 26: <i>tunc super
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1185 omnipotentem deliciis afflues, et elevabis ad Deum faciem tuam</i>;
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1186 Ps. XXII, 2: <i>super aquas refectionis educavit me</i>. Secundo
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1187 secretorum notitiam, quae ei Christus revelabat, et specialiter in
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1188 conscriptione huius Evangelii, unde dicit quod recubuit <i>in sinu
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1189 Iesu</i>: per sinum enim secretum significatur; supra I, v. 18:
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1190 <i>unigenitus, qui est in sinu patris ipse enarravit</i>. Tertio
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1191 specialem dilectionem qua eum Christus diligebat, unde dicit
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1192 <i>quem diligebat Iesus</i>: non quidem singulariter, sed quasi
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1193 quodammodo excellentius prae aliis dilexit. Quomodo autem eum
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1194 excellentius prae aliis dilexerit, magis in fine huius libri
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1195 dicetur. Quantum ad praesens autem sciendum, quod Ioannes fuit
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1196 magis dilectus a Christo propter tria. Primo quidem propter
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1197 munditiam puritatis: quia virgo est electus a domino, et virgo in
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1198 aevum permansit. Et Prov. c. XXII, 11: <i>qui diligit cordis
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diff changeset
1199 munditiam, propter gratiam labiorum suorum habebit amicum
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1200 regem</i>. Secundo propter sublimitatem suae sapientiae, quia
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diff changeset
1201 ceteris altius arcana divinitatis intuitus est: unde et aquilae
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1202 comparatur; Prov. XIV, 35: <i>acceptus est regi minister
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1203 intelligens</i>. Tertio propter vehementem fervorem affectus sui ad
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1204 Christum; Prov. c. VIII, 17: <i>ego diligentes me diligo</i>.
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1205 Consequenter cum dicit <i>innuit ergo huic Simon Petrus</i>,
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1206 ponitur excitatio ad interrogandum. Sed cum innuere sit absque
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1207 verbo insinuare, ad quid est hoc quod dicit: <i>innuit ergo (...)
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1208 et dicit?</i> Ad hoc dicendum, quod nos dicimur aliquid innuere
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1209 quando aliquid interius cogitamus; secundum illud Ps. LII, 1:
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1210 <i>dixit insipiens in corde</i> et cetera. Multo ergo magis dicimur
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1211 aliquid dicere innuendo iam exterius quibuscumque vel
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1212 qualibuscumque signis, quod fuerat corde conceptum. Et sic est
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1213 sensus: <i>innuit (...) et dicit</i>; idest, innuendo dicit. Vel
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1214 potest dici, quod primo innuit signo, et postea dicit verbo, hoc
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1215 scilicet quod sequitur: <i>quis est de quo dicit?</i> Quod scilicet
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1216 eum tradet. Sed cum Petrus ubique in Evangeliis semper audax, et
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1217 primus ad respondendum propter amoris fervorem inveniatur, quid est
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1218 quod hic tacet? Quid est quod alteri interrogationem committit?
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1219 Cuius quidem ratio potest esse triplex, secundum Chrysostomum. Una,
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1220 quia cum supra est reprehensus a domino de hoc quod lavari sibi
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diff changeset
1221 pedes non patiebatur a domino, et audivisset <i>si non lavero te,
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diff changeset
1222 non habebis partem mecum</i>: dubitabat nunc de hoc dominum
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diff changeset
1223 molestare. Alia ratio est, quia Petrus nolebat quod dominus hoc
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diff changeset
1224 publice, ita quod alii possent audire, manifestaret. Unde, quia
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diff changeset
1225 ipse remotus erat a Christo, nec ipse tantum audivisset, Ioannem,
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diff changeset
1226 qui proximus erat Christo, ad interrogandum excitat. Habet etiam
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diff changeset
1227 rationem mysticam. Per Ioannem enim contemplativa, per Petrum
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diff changeset
1228 activa vita signatur. Petrus vero mediante Ioanne instruitur a
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diff changeset
1229 Christo: quia vita activa de divinis instruitur mediante
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diff changeset
1230 contemplativa: <i>Maria enim sedens secus pedes domini audiebat
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diff changeset
1231 verba illius; sed Martha satagebat circa frequens ministerium</i>:
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diff changeset
1232 Lc. X, 39. Consequenter cum dicit <i>itaque cum recubuisset ille
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diff changeset
1233 supra pectus Iesus, dicit ei</i> etc., ponitur interrogatio. Sed
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diff changeset
1234 notandum, quod cum Petrus innuit ut interrogaret, recumbebat
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diff changeset
1235 Ioannes in sinu Iesu; nunc vero eum interrogat Ioannes, qui supra
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diff changeset
1236 pectus eius recumbit. Pectus enim vicinius est ori quam sinus.
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diff changeset
1237 Ioannes ergo secretius audire volens responsum, et magis silenter,
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diff changeset
1238 de sinu conscendit ad pectus. Mystice autem per hoc datur
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diff changeset
1239 intelligi, quod quanto magis homo vult divinae sapientiae secreta
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diff changeset
1240 capere, tanto magis conari debet ut propinquior fiat Iesu, secundum
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diff changeset
1241 illud Ps. XXXIII, 6: <i>accedite ad eum, et illuminamini</i>. Nam
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diff changeset
1242 divinae sapientiae secreta illis praecipue revelantur qui Deo
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diff changeset
1243 iuncti sunt per amorem; Iob XXXVI, 33: <i>annuntiat de ea amico
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diff changeset
1244 suo, quod possessio eius sit</i>; Prov. c. XVIII, 17: <i>venit
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diff changeset
1245 amicus eius, et investigavit eum</i>. Consequenter cum dicit
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diff changeset
1246 <i>respondit Iesus</i> etc. designat personam proditoris: et primo
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diff changeset
1247 verbo, secundo facto. Verbo quidem, cum dicit <i>ille est cui
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diff changeset
1248 intinctum panem porrexero</i>: quod potest duo significare,
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diff changeset
1249 secundum quod potest dupliciter accipi. Quia si accipiatur hic in
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diff changeset
1250 malum, significat Iudae simulationem. Nam sicut panis intinctus
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diff changeset
1251 infectus est ex eo quod intingitur, et mutat colorem, ita et
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diff changeset
1252 simulator, dum aliud gerit in corde et aliud praetendit ore: et sic
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diff changeset
1253 erat Iudas, qui exterius praetendebat se magistrum diligere, in
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diff changeset
1254 corde proditionem tractabat; Ps. XXVII, 3: <i>loquuntur pacem cum
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diff changeset
1255 proximo suo, mala autem in cordibus eorum</i>. Si vero accipiatur
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diff changeset
1256 in bonum, sic ponitur ad exaggerandam eius malignitatem. Panis enim
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diff changeset
1257 intinctus magis sapidus est. Ut ergo ostendat quod licet multa bona
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diff changeset
1258 a Christo receperit Iudas, eorum tamen immemor prodit eum, panem
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diff changeset
1259 sibi intinctum porrigit; Ps. LIV, 14: <i>tu vero homo unanimis, dux
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diff changeset
1260 meus, et notus meus, qui dulces simul mecum capiebas cibos</i>.
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diff changeset
1261 Facto autem ostendit, cum dicit <i>et cum intinxisset panem, dedit
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diff changeset
1262 Iudae Simonis Iscariotae</i>. Hinc aliqui dicunt, hunc panem fuisse
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diff changeset
1263 corpus Christi consecratum. Sed hoc, secundum Augustinum, non est
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diff changeset
1264 verum. Nam, sicut ex aliis Evangeliis habetur. Dominus cum
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diff changeset
1265 coenaret, discipulis corpus suum dedit: et ideo patet quod Iudas
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diff changeset
1266 cum aliis discipulis simul corpus Christi accepit in coena.
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diff changeset
1267 Christus autem postquam aliquantulum in coena processerat, surrexit
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diff changeset
1268 a coena, et lavit pedes discipulorum, quibus lotis resedit, et
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diff changeset
1269 postmodum panem tinctum Iudae tradidit. Unde patet quod non erat
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diff changeset
1270 corpus Christi. Sequitur designationis effectus, cum dicit <i>et
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diff changeset
1271 post buccellam introivit in eum Satanas</i>. Sed quaeritur hic
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diff changeset
1272 quomodo Satanas in hominem intrat? Ad quod dicendum, quod Satanam
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diff changeset
1273 intrare in hominem, potest intelligi dupliciter. Quia intrare
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diff changeset
1274 potest in corpus hominis, sicut patet in his qui corporaliter a
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diff changeset
1275 Daemonio vexantur; et sic potest Diabolus essentialiter in hominem
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diff changeset
1276 intrare. Vel potest intelligi intrare in mentem, ita quod menti
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diff changeset
1277 Daemon essentialiter illabatur. Et sic nullus potest intrare in
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diff changeset
1278 hominem nisi solus Deus. Anima enim rationalis non habet
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diff changeset
1279 dimensiones quantitatis, ut aliquid in ea esse dicatur, quasi infra
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diff changeset
1280 eius dimensionem contentum sit. Nihil potest in ea esse nisi quod
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diff changeset
1281 ei dat esse, quod est ibi per virtutem suam. Ubi autem est virtus
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diff changeset
1282 Dei, ibi est et essentia Dei: in Deo enim idem est essentia et
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diff changeset
1283 virtus. Manifestum est ergo quod Deus essentialiter est in anima.
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diff changeset
1284 Dicitur tamen Diabolus illabi menti humanae per effectum et
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diff changeset
1285 affectum malitiae, inquantum scilicet homo ab eo seductus, sequitur
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diff changeset
1286 eum ad perpetrandum malum. Sed cum supra dixerit: <i>cum Diabolus
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diff changeset
1287 iam misisset in cor ut traderet eum Iudas</i>, hic autem dicit
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diff changeset
1288 <i>introivit in eum Satanas</i>: videtur aliud esse mittere et
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diff changeset
1289 intrare. Sed ad hoc dicendum, quod hoc non est dictum ad
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diff changeset
1290 significandum differentiam, sed ad insinuandum augmentum malitiae.
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diff changeset
1291 Tunc enim dicitur Diabolus immittere aliquod malum in cor hominis
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diff changeset
1292 cum homo praebet ei assensum ad malum, tamen cum quadam
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diff changeset
1293 trepidatione an hoc facere debeat; sed tunc intrat in cor quando
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diff changeset
1294 homo totaliter dat se ad sequendum eius instinctum, et in nullo ei
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diff changeset
1295 resistit. Intravit ergo in eum Satanas, ut plenius possideret, et
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diff changeset
1296 ad perpetrandum malitiam duceret, in quem prius miserat ut
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diff changeset
1297 deciperet. Quaeritur quare Lc. XXII, 3, dicatur, quod intravit
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diff changeset
1298 Satanas in eum, quod quidem fuit antequam buccellam acciperet. Et
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diff changeset
1299 hoc est contra illud quod Ioannes hic dicit, scilicet quod <i>post
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diff changeset
1300 buccellam introivit Satanas in eum</i>. Responsio. Dicendum, quod
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diff changeset
1301 tunc introivit ad proditionem faciendam, sed nunc introivit ad eam
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diff changeset
1302 exequendam et complendam. Sed numquid buccellam dare Iudae, post
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diff changeset
1303 quam introivit in eum Satanas, fuit malum? Responsio. Dicendum quod
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diff changeset
1304 non. Sed ipse Iudas cum esset malus, bono usus est male. Sic cum
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diff changeset
1305 quis indigne accipit Eucharistiam, quod bonum est et optimum, male
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diff changeset
1306 accipit, et vertitur sibi in malum, quia <i>iudicium sibi manducat
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diff changeset
1307 et bibit</i>: I Cor. XI, 29.</p>
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1308 <br />
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diff changeset
1309 <div class="D">Lectio 5</div>
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diff changeset
1310 <p title="Super Io., cap. 13 l. 5"><a name="87509"><span class=
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diff changeset
1311 "ref">[87509] Super Io., cap. 13 l. 5</span></a> Posita
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diff changeset
1312 praenuntiatione futurae proditionis hic ponitur consummatio ipsius
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diff changeset
1313 rei praenuntiatae, scilicet perpetratio proditionis, et primo
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diff changeset
1314 permittit Iudae adimplere quod dixerat; secundo ostendit quomodo
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diff changeset
1315 adimpleretur, ibi <i>cum ergo accepisset ille buccellam, exivit
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diff changeset
1316 continuo</i>. Circa primum tria facit. Primo ponit verba domini
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diff changeset
1317 permittentis; secundo manifestat ipsorum verborum obscuritatem;
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diff changeset
1318 tertio subdit quomodo illa verba fuerunt ab apostolis intellecta.
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diff changeset
1319 Verba autem domini sunt ista <i>quod facis, fac citius</i>. Quae
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diff changeset
1320 quidem verba non sunt praecipientis, seu consulentis, cum peccatum
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1321 cadere non possit sub praecepto et consilio divino, quia dicitur in
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diff changeset
1322 Ps. XVIII, 9: <i>praeceptum domini lucidum illuminans oculos</i>,
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1323 sed sunt verba permittentis. Nam, ut dictum est, Diabolus miserat
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diff changeset
1324 in cor Iudae ut traderet eum, scilicet Iesum, quod iam tractaverat
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diff changeset
1325 cum principibus; sed implere non poterat nisi ipse Christus
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diff changeset
1326 permitteret: quia supra X, 18: <i>nemo tollet a me animam meam: sed
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diff changeset
1327 ego pono eam a me ipso</i>; Is. LIII, 7: <i>oblatus est quia ipse
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diff changeset
1328 voluit</i>. Sunt etiam verba crimen proditionis exprobrantis, ut
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diff changeset
1329 ostenderet quod dum ille conferret beneficia, iste intentaret
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diff changeset
1330 mortem; Ps. c. XLIX, 21: <i>arguam te et statuam contra faciem
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diff changeset
1331 tuam</i>. Sunt etiam verba ad opus nostrae redemptionis anhelantis,
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diff changeset
1332 ut Augustinus dicit. Non tamen praecepit facinus, sed praedixit,
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1333 non tam in perniciem perfidi saeviendo, quam ad salutem fidelium
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diff changeset
1334 festinando; Lc. XII, 50: <i>Baptismo habeo baptizari, et quomodo
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diff changeset
1335 coarctor donec perficiatur?</i> Verba autem domini obscura erant
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diff changeset
1336 tantum ad discipulos; et ideo dicit <i>hoc autem nemo scivit
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diff changeset
1337 discumbentium ad quid dixerit</i>. In quo datur intelligi quod
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diff changeset
1338 verba Christi adeo profunda sunt et humanum intellectum excedentia,
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diff changeset
1339 quod non plus inde capere possumus nisi quantum ipse revelat; Prov.
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diff changeset
1340 XXV, 2: <i>gloria domini est celare verbum</i>. Sed hic oritur
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diff changeset
1341 quaestio. Cum enim Ioanni dominus personam proditoris designasset,
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diff changeset
1342 dicens: <i>ille cui intinctum panem porrexero</i>, et dedisset
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diff changeset
1343 panem intinctum Iudae: nimium videntur rudes fuisse discipuli, quod
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diff changeset
1344 verbum domini non intellexerunt. Ad quod dicendum est, quod dominus
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diff changeset
1345 verba illa occulte dixerat Ioanni tantum, ut non fieret proditor
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diff changeset
1346 manifestus. Cuius ratio est, quia Petrus ita fervidus erat in amore
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diff changeset
1347 Christi quod si pro certo scivisset Iudam fuisse Christum
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diff changeset
1348 traditurum, statim occidisset eum. Sed cum Ioannes unus esset ex
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diff changeset
1349 discumbentibus, adhuc incidit alia quaestio, cur dixerit, quod
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diff changeset
1350 <i>nemo scivit discumbentium</i>. Ad quod dicendum est, quod
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diff changeset
1351 consuetudo boni animi et innocentis est ut etiam alios procul ab
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diff changeset
1352 iniquitate esse credat, a qua seipsos noverunt immunes. Quia igitur
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diff changeset
1353 Ioannes innocentissimus erat, et a proditionis iniquitate semotus,
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diff changeset
1354 nequaquam suspicabatur quod discipulus in tantum iniquitatis
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diff changeset
1355 prodiret. Quid autem discipuli veram causam verborum ignorantes de
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diff changeset
1356 ipsis verbis aestimarent, subdit Evangelista, dicens <i>quidam
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diff changeset
1357 autem ex ipsis</i>, scilicet discipulis, <i>putabant, quia loculos
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diff changeset
1358 habebat Iudas</i> et cetera. Ubi sciendum est, quod dominus Deus
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diff changeset
1359 caeli, qui dat escam omni carni, loculos habuit, non quod
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diff changeset
1360 possideret aliquid terrenum, sed a fidelibus oblata conservans,
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diff changeset
1361 suis necessitatibus et aliis indigentibus subveniret: quos quidem
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diff changeset
1362 loculos Iudas conferebat. In quo datur exemplum, ut Augustinus
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diff changeset
1363 dicit, quod Ecclesia potest habere pecuniam et reservare pro
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diff changeset
1364 necessitatibus imminentibus. In quo etiam instruimur, quod
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diff changeset
1365 ecclesiastica pecunia sit expendenda solum in duobus. Primo quidem
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diff changeset
1366 in his quae pertinent ad cultum divinum; unde dicit <i>eme ea quae
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diff changeset
1367 opus sunt nobis ad diem festum</i>, idest quibus Deum colere
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1368 possumus in die festo; Malach. c. III, 10; <i>inferte omnem decimam
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1369 in horreum meum, et sit cibus in domo mea</i>. Deinde vero in his
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diff changeset
1370 quae pertinent ad pauperum sustentationem, ut subdit <i>aut egenis
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1371 aliquid daret</i>. Sed si obiicias contra id quod dicit dominus,
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diff changeset
1372 Matth. VI, 34: <i>nolite cogitare in crastinum</i>, ad hoc
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diff changeset
1373 respondet Augustinus, et dicit, quod hoc non fuit praeceptum a
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diff changeset
1374 domino ad hoc ut nihil pecuniae seu aliarum rerum unius diei a
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diff changeset
1375 sanctis servetur in crastinum; sed ideo dominus dixit, <i>nolite
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diff changeset
1376 cogitare in crastinum</i>, ne scilicet praedicaremus et alia Dei
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diff changeset
1377 servitia faceremus ut provideatur nobis in posterum: vel ne
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diff changeset
1378 desistamus ab his quae virtutis sunt, propter diei crastini
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diff changeset
1379 sollicitudinem. Ex quo patet quod dominus dicens, <i>nolite
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diff changeset
1380 solliciti esse de crastino</i>, duo prohibet. Unum, ut non faciamus
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diff changeset
1381 bona propter crastinum; aliud, ut non retrahamur a bonis propter
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diff changeset
1382 timorem crastinae inopiae et cetera. Chrysostomus autem planius
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diff changeset
1383 exponit dicens: <i>nolite cogitare de crastino</i>; idest, curam
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diff changeset
1384 quae incumbit diei crastino, nolite anticipare in diem hodiernum:
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diff changeset
1385 <i>sufficit enim diei malitia sua</i>. Dubitatur etiam hic, quod
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diff changeset
1386 dominus praecepit discipulis suis, Lc. X, 4: <i>nolite portare in
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diff changeset
1387 via sacculum, neque peram neque calceamenta</i>. Quomodo ergo ipse
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diff changeset
1388 loculos habebat? Sed, secundum Chrysostomum, dominus loculos
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diff changeset
1389 ferebat ad inopum ministerium, ut hinc discas quod quantumcumque
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diff changeset
1390 pauperem et mundo crucifixum, oportet de pauperibus curam habere:
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diff changeset
1391 secundum illud Ps. CXI, 9: <i>dispersit, dedit pauperibus</i> et
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diff changeset
1392 cetera. Vel dicendum, quod hoc quod dicit, <i>nihil tuleritis in
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diff changeset
1393 via</i> etc., referendum est ad singulares praedicatores et
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diff changeset
1394 apostolos, qui nihil portare debent quando ad praedicandum vadunt.
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diff changeset
1395 Non autem referendum est ad totum collegium, quod oportet aliquid
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diff changeset
1396 habere et pro seipsis et pro egenis. Consequenter cum dicit <i>cum
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diff changeset
1397 ergo accepisset ille buccellam, exivit continuo</i>, ponitur
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diff changeset
1398 adimpletio rei praenuntiatae, et primo ponitur executio; secundo
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diff changeset
1399 temporis determinatio. Executio quidem festina: quia <i>cum
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diff changeset
1400 buccellam accepisset, exivit continuo</i>. Ubi attende, secundum
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diff changeset
1401 Origenem, quod non dicit Evangelista, cum comedisset buccellam, sed
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diff changeset
1402 <i>accepisset</i>: quod potest dupliciter intelligi. Uno modo quod
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diff changeset
1403 proditor in hoc tantum sollicitus obedire magistro, accepto pane
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diff changeset
1404 non comederit eum; sed forte in mensa dimisso, nullam traxit moram,
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diff changeset
1405 vadens ad proditionem perpetrandam. Cuius quidem ratio esse potest,
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diff changeset
1406 quod Diabolus, qui iam intraverat in cor Iudae, timens ne si panem
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diff changeset
1407 comederet, eum cedere oporteret, non valentem in eodem loco cum
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diff changeset
1408 Iesu esse, non permisit Iudam panem comedere; II Cor. VI, 15:
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diff changeset
1409 <i>quae conventio Christi ad Belial?</i> I Cor. X, v. 21: <i>non
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diff changeset
1410 potestis simul esse participes mensae domini et mensae
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diff changeset
1411 Daemoniorum</i>. Alio modo potest intelligi, quod panem acceptum
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diff changeset
1412 comedit; et sic est sensus <i>cum ergo accepisset ille
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diff changeset
1413 buccellam</i>, non solum in manu, sed etiam comedendo, sic
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diff changeset
1414 <i>exivit continuo</i>, male utens bono. Sicut et qui indigne
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diff changeset
1415 manducat panem domini, aut bibit eius calicem, in praeiudicium sibi
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diff changeset
1416 manducat atque bibit et magis aggravatur peccatis; sic panis a Iesu
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diff changeset
1417 datus Iudae, fuit in damnum, ut post panem intraret in eum Satanas.
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diff changeset
1418 Tempus autem seu hora determinatur tenebrosa; unde dicit <i>erat
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diff changeset
1419 autem nox</i>: quod quidem determinat propter duo. Primo ad eius
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diff changeset
1420 malitiam aggravandam, quae intantum invaluerat in cor eius, ut nec
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diff changeset
1421 propter temporis inopportunitatem usque mane perstitisset; Iob
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diff changeset
1422 XXIV, 14: <i>mane primo consurgit homicida (...) et de nocte
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diff changeset
1423 efficitur fur</i>. Secundo ad designandam mentis qualitatem <i>erat
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diff changeset
1424 enim nox</i>: quia mens Iudae proditoris obscura erat a luce
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diff changeset
1425 divina. Supra XI, 9: <i>qui ambulat in die, non offendit, quia
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diff changeset
1426 lucem huius mundi videt; qui autem ambulat in nocte, offendit, quia
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diff changeset
1427 lux non est in eo</i>.</p>
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diff changeset
1428 <br />
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diff changeset
1429 <div class="D">Lectio 6</div>
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diff changeset
1430 <p title="Super Io., cap. 13 l. 6"><a name="87510"><span class=
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diff changeset
1431 "ref">[87510] Super Io., cap. 13 l. 6</span></a> Post egressum
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diff changeset
1432 Iudae ad mortem domini procurandam, agit dominus de recessu suo ad
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diff changeset
1433 gloriam, et primo annuntiat eis gloriam ad quam vadit, ut inde
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parents: 30
diff changeset
1434 consolentur; secundo praenuntiat eis suum recessum, ibi <i>filioli,
495930650732 to XML, fix initial link by hand
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diff changeset
1435 adhuc modicum vobiscum sum</i> et cetera. Gloria autem ad quam
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parents: 30
diff changeset
1436 vadit est glorificatio et exaltatio Christi inquantum est filius
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diff changeset
1437 hominis: et hoc est quod dicit <i>cum ergo exisset</i>, scilicet
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diff changeset
1438 Iudas, <i>dixit Iesus</i>, discipulis suis, <i>nunc clarificatus
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diff changeset
1439 est filius hominis</i> et cetera. Ubi sciendum est, quod
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parents: 30
diff changeset
1440 clarificari idem est quod glorificari: gloria enim dicitur quasi
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parents: 30
diff changeset
1441 claria. Unde secundum Ambrosium, <i>gloria est clara cum laude
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diff changeset
1442 notitia</i>. Unde expositores ubi in Graeco est clarificare,
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diff changeset
1443 transferunt glorificare, et e converso. Et sic idem est quod hic
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diff changeset
1444 dicitur <i>nunc clarificatus est filius hominis</i>, quod
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diff changeset
1445 glorificatus. Potest ergo exponi quadrupliciter, scilicet referendo
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parents: 30
diff changeset
1446 ad quadruplicem gloriam Christi. Primo quidem ad gloriam crucis;
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diff changeset
1447 secundo ad gloriam iudiciariae potestatis; tertio ad gloriam
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diff changeset
1448 resurrectionis; quarto ad gloriam cognitionis Christi in fide
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diff changeset
1449 populorum. Hanc enim quadruplicem gloriam Scriptura attribuit
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diff changeset
1450 Christo. Primo ergo Christus clarificatus fuit in crucis
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parents: 30
diff changeset
1451 exaltatione, unde etiam Paulus in ipsa cruce gloriam suam dicit
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diff changeset
1452 esse, Gal. ult., 14: <i>mihi absit gloriari, nisi in cruce domini
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diff changeset
1453 nostri Iesu Christi</i>. Et de hac gloria exponit Chrysostomus.
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diff changeset
1454 Unde circa hoc dominus quatuor tangit de gloria crucis. Primo ipsam
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diff changeset
1455 gloriam, secundo gloriae fructum, tertio gloriae auctorem, quarto
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diff changeset
1456 gloriae tempus. Quantum ad primum dicit <i>nunc clarificatus est
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parents: 30
diff changeset
1457 filius hominis</i> et cetera. Sciendum est enim, quod quando
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parents: 30
diff changeset
1458 aliquid incipit fieri, videtur quasi esse factum. Iuda autem
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parents: 30
diff changeset
1459 exeunte ad ducendum milites, videtur negotium passionis Christi,
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parents: 30
diff changeset
1460 per quam glorificandus erat, inchoatum esse, et ideo dicit <i>nunc
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parents: 30
diff changeset
1461 clarificatus est filius hominis</i> etc., idest incipit passio in
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diff changeset
1462 qua glorificabitur. Clarificatus est enim Christus per passionem
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diff changeset
1463 crucis, quia per eam de inimicis, scilicet morte et Diabolo,
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diff changeset
1464 triumphavit; Hebr. II, 14: <i>ut per mortem destrueret eum qui
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diff changeset
1465 habebat mortis imperium</i>. Item quia per eam coniunxit terrena
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diff changeset
1466 caelestibus; Coloss. I, 20: <i>pacificans per sanguinem crucis sive
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diff changeset
1467 quae in terris, sive quae in caelis sunt</i>. Item quia per eam
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diff changeset
1468 omnia regna obtinuit. Ps. XCV, 9, secundum aliam litteram:
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diff changeset
1469 <i>dicite in gentibus, quia dominus regnavit a ligno</i>. Item quia
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diff changeset
1470 in ea multa miracula ostendit: nam velum templi scissum est, mota
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diff changeset
1471 est terra, petrae sunt scissae, et sol obscuratus est, et multa
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diff changeset
1472 corpora sanctorum surrexerunt, ut dicitur Matth. XXVII, 51 s.
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diff changeset
1473 Propter hoc ergo imminente passione dicit <i>nunc clarificatus est
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diff changeset
1474 filius hominis</i>: quasi, nunc incipit passio mea, quae est mea
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parents: 30
diff changeset
1475 glorificatio. Fructus autem huius gloriae est quod inde Deus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1476 glorificetur; et ideo dicit <i>et Deus clarificatus est in eo</i>;
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parents: 30
diff changeset
1477 idest, in filio hominis glorificato: quia gloria passionis ad hoc
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diff changeset
1478 tendit, ut Deus inde glorificetur. Si enim Deus glorificatur de
495930650732 to XML, fix initial link by hand
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diff changeset
1479 morte Petri, infra ult., 19, <i>hoc dixit significans qua morte
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parents: 30
diff changeset
1480 clarificaturus esset Deum</i>, multo magis clarificatus est per
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diff changeset
1481 mortem Christi. Auctor autem huius gloriae non est Angelus neque
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diff changeset
1482 homo, sed ipsemet Deus: et ideo dicit <i>si Deus glorificatus est
495930650732 to XML, fix initial link by hand
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diff changeset
1483 in eo</i>; idest, si tanta est gloria quod Deus inde glorificetur,
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diff changeset
1484 non debuit per alium clarificari; sed <i>ipse Deus clarificavit
495930650732 to XML, fix initial link by hand
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diff changeset
1485 ipsum in semetipso</i>, idest per semetipsum; infra XVII, 5:
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diff changeset
1486 <i>clarifica me, pater, claritate quam habui priusquam mundus
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diff changeset
1487 esset, apud te</i>. Tempus autem huius gloriae est festinum, quia
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diff changeset
1488 <i>continuo</i>, idest statim, <i>clarificabit eum</i>; idest,
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diff changeset
1489 dabit ei clarificationem crucis. Crux enim, licet gentibus et his
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parents: 30
diff changeset
1490 qui pereunt sit stultitia, nobis tamen credentibus est maxima Dei
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parents: 30
diff changeset
1491 sapientia, et Dei virtus: I Cor. I, 30. Secunda autem gloria
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parents: 30
diff changeset
1492 Christi, est gloria iudiciariae potestatis; Mc. XIII, 26: <i>tunc
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parents: 30
diff changeset
1493 videbunt filium hominis venientem in nubibus, cum virtute multa et
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parents: 30
diff changeset
1494 gloria</i>. Et de hac gloria exponit Augustinus, ut in Glossa
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parents: 30
diff changeset
1495 tangitur. Unde secundum hoc quatuor hic facit. Primo ponit gloriam
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parents: 30
diff changeset
1496 iudiciariae potestatis; secundo ostendit meritum quo ad hanc
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parents: 30
diff changeset
1497 pervenitur; tertio hoc exponit; quarto demonstrat huius gloriae
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diff changeset
1498 principium. Dicit ergo quantum ad primum <i>nunc clarificatus est
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parents: 30
diff changeset
1499 filius hominis</i>. Ubi sciendum est, quod in sacra Scriptura res
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parents: 30
diff changeset
1500 significatae appellantur nomine rerum significantium,
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diff changeset
1501 significatione non expressa, secundum illud I Cor. X, 4: <i>petra
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diff changeset
1502 autem erat Christus</i>. Ubi non dicit, petra significat Christum.
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diff changeset
1503 In hoc autem facto quod Iudas exivit ab apostolis repraesentatur
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diff changeset
1504 figura futuri iudicii, ubi mali separabuntur a bonis, cum statuet
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parents: 30
diff changeset
1505 oves a dextris, haedos autem a sinistris, ut habetur Matth. XXV,
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parents: 30
diff changeset
1506 33. In hoc ergo quod Iudas exivit, quia futurum iudicium
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parents: 30
diff changeset
1507 figurabatur; ideo dominus post exitum Iudae agit de gloria
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parents: 30
diff changeset
1508 iudiciariae potestatis, qua iudicaturus est, dicens <i>nunc
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parents: 30
diff changeset
1509 clarificatus est filius hominis</i>, idest, per eius exitum
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parents: 30
diff changeset
1510 repraesentata est gloria filii hominis quam habebit in iudicio, ubi
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parents: 30
diff changeset
1511 malorum nullus erit ubi bonorum nullus perit. Non autem dicitur:
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parents: 30
diff changeset
1512 nunc significata est glorificatio filii hominis; sed <i>nunc
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parents: 30
diff changeset
1513 clarificatus est filius hominis</i>, more Scripturae sacrae
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parents: 30
diff changeset
1514 praedicto. Meritum autem huius glorificationis est ut Deus
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parents: 30
diff changeset
1515 glorificetur in eo. In illis enim clarificatur Deus qui quaerunt
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parents: 30
diff changeset
1516 facere voluntatem eius, non suam; talis autem erat Christus; supra
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parents: 30
diff changeset
1517 VI, 38: <i>non veni facere voluntatem meam, sed eius qui misit
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parents: 30
diff changeset
1518 me</i>. Et ideo <i>Deus clarificatus est in eo</i>. Exponit autem
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parents: 30
diff changeset
1519 hoc cum dicit <i>si Deus clarificatus est in eo</i>, idest, si
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diff changeset
1520 voluntatem Dei faciens, Deum clarificat, <i>merito Deus
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diff changeset
1521 clarificabit eum in semetipso</i>, ut scilicet natura humana quae a
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diff changeset
1522 verbo aeterno suscepta est, etiam immortali aeternitate donetur; et
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diff changeset
1523 ideo <i>in semetipso</i>, idest in gloria sua; Phil. II, 9:
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1524 <i>propter quod exaltavit illum, et donavit illi nomen quod est
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diff changeset
1525 super omne nomen</i>. Ipsa ergo glorificatio qua Deus glorificatus
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diff changeset
1526 est in Christo, est meritum in quo Christus secundum quod homo
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diff changeset
1527 glorificatus est <i>in semetipso</i>, idest in gloria Dei. Et hoc
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diff changeset
1528 fuit quando humana natura, deposita infirmitate per mortem crucis,
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diff changeset
1529 accepit gloriam immortalitatis in resurrectione. Inde ipsa
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diff changeset
1530 resurrectio fuit principium quo inchoata est ista gloria. Ideo
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1531 dicit <i>et continuo clarificabit eum</i>, in resurrectione, quae
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1532 scilicet statim erit, secundum illum Ps. CVII, 3: <i>exurgam
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diff changeset
1533 diluculo</i>. Et alibi, Ps. XV, 10: <i>non dabis sanctum tuum
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1534 videre corruptionem</i>. Tertia Christi gloria, est gloria
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1535 resurrectionis de qua dicitur Rom. VI, 4: <i>quomodo surrexit
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diff changeset
1536 Christus per gloriam patris; ita et nos in novitate vitae
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1537 ambulemus</i>. Et de hac gloria exponit hic Hilarius, et etiam
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diff changeset
1538 partim Augustinus. Et secundum hoc primo praenuntiat Christus hanc
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diff changeset
1539 suam gloriam, dicens <i>nunc clarificatus est filius hominis</i>.
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diff changeset
1540 Et loquitur de futuro per modum praeteriti: quia quae statim fieri
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diff changeset
1541 credimus, quasi facta habemus. Gloria autem resurrectionis in
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diff changeset
1542 proximo imminebat; et ideo dicit <i>nunc clarificatus est</i>,
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diff changeset
1543 quasi corpus naturae divinae consociatione, gloriam quodammodo
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diff changeset
1544 divinitatis adeptum est. Secundo subiungit causam huius
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diff changeset
1545 glorificationis, et valde subtiliter: nam, ut ipse dicit, humanitas
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diff changeset
1546 Christi in resurrectione glorificata est ex coniunctione divinae
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diff changeset
1547 naturae eam assumentis in persona verbi, quia hoc dicitur in Ps.
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diff changeset
1548 XV, 10: <i>non derelinques animam meam in Inferno, nec dabis
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diff changeset
1549 sanctum tuum</i>, qui est sanctus sanctorum, <i>videre
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diff changeset
1550 corruptionem</i>. Debetur etiam Christo homini talis gloria
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diff changeset
1551 inquantum est Deus. Nos etiam intantum gloriam resurrectionis
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diff changeset
1552 habebimus, inquantum participes sumus divinitatis; Rom. VIII, 11:
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diff changeset
1553 <i>qui suscitavit Iesum Christum a mortuis, resuscitabit et
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diff changeset
1554 mortalia corpora vestra propter inhabitantem spiritum eius in
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diff changeset
1555 vobis</i>. Et ideo dicit, quod <i>filius hominis</i>, scilicet
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diff changeset
1556 Christus, secundum humanam naturam, <i>clarificatus est</i>, per
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diff changeset
1557 resurrectionem. Et quis clarificabit eum? <i>Deus</i>, inquit,
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diff changeset
1558 <i>clarificabit eum in semetipso</i>, ut scilicet Christus homo,
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diff changeset
1559 qui regnat in gloria quae ex Dei gloria est, et ipse exinde in Dei
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diff changeset
1560 gloriam transeat, scilicet mansurus totus in Deo; quasi deificatus
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diff changeset
1561 ex ea qua homo est dispensatione. Sicut si dicerem: lampas clara
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diff changeset
1562 est, quia ignis clarescit in ea. Illud ergo quod emittit radios
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diff changeset
1563 claritatis ad humanitatem Christi, est Deus: et sic humanitas
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diff changeset
1564 Christi clarificatur a gloria divinitatis eius, et humanitas
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diff changeset
1565 Christi inducitur in gloriam divinitatis, non per transmutationem
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diff changeset
1566 naturae, sed per participationem gloriae, inquantum ipse Christus
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diff changeset
1567 homo adoratur tamquam Deus; Phil. II, 9: <i>propter quod et Deus
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1568 exaltavit illum, et dedit illi nomen quod est super omne nomen, ut
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diff changeset
1569 in nomine Iesu omne genu flectatur</i>. Et ideo dicit <i>et Deus
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diff changeset
1570 clarificatus est in eo</i>; idest, si ita est quod gloria
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diff changeset
1571 divinitatis ad gloriam humanitatis redundet, <i>Deus clarificavit
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diff changeset
1572 eum</i>, idest, fecit eum participem suae gloriae, eum ad suam
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diff changeset
1573 gloriam assumendo. Phil. II, 11: <i>omnis lingua confiteatur quia
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diff changeset
1574 dominus Iesus in gloria est Dei patris</i>. Et sic duplex est
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diff changeset
1575 gloria Christi. Una quae est in humanitate eius a divinitate
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diff changeset
1576 derivata; alia est divinitatis, ad quam quodammodo assumitur
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diff changeset
1577 humanitas, ut dictum est: sed aliter et aliter. Nam prima gloria
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diff changeset
1578 habuit principium temporis, et ideo de ipsa loquitur in praeterito
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diff changeset
1579 dicens <i>et Deus clarificavit eum in semetipso</i>, quod fuit in
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diff changeset
1580 die resurrectionis. Secunda gloria est perpetua, quia ab aeterno
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diff changeset
1581 verbum Dei est Deus, ad quam humanitas Christi assumpta in
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1582 perpetuum glorificabitur; unde de ista loquitur in futuro dicens
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1583 <i>et continuo clarificabit eum</i>; idest, semper faciet eum in
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diff changeset
1584 illa gloria in perpetuum esse. Quarta gloria Christi est gloria
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diff changeset
1585 cognitionis in fide populorum; et de hac exponit Origenes. Ubi
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1586 notandum est, quod gloria, secundum eum, aliter accipitur in
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1587 communi usu hominum, et aliter in Scriptura. Nam secundum communem
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1588 usum, gloria nihil aliud est quam a pluribus collata praeconia, vel
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1589 <i>clara cum laude notitia</i>, ut Ambrosius dicit; in sacra
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diff changeset
1590 Scriptura gloria importat aliquod divinum indicium super homines.
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diff changeset
1591 Unde Ex. XL, 32: <i>gloria domini apparuit super tabernaculum</i>,
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1592 idest, aliquod divinum indicium requievit super ipsum. Et similiter
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diff changeset
1593 illud quod dicitur de facie Moysi, quod glorificata esset. Et sicut
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diff changeset
1594 gloria corporaliter dicit aliquod divinum indicium super homines,
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1595 ita etiam et spiritualiter intellectus hominis dicitur glorificari
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1596 quando ita deificatus, et transcendens omnia materialia, elevatur
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1597 ad Dei cognitionem: per hoc enim efficitur particeps gloriae
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1598 ipsius, II Cor. III, 18: <i>nos autem revelata facie gloriam domini
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diff changeset
1599 speculantes in eamdem imaginem transformamur</i>. Si ergo quicumque
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1600 cognoscit Deum, glorificatur, et particeps gloriae effectus est,
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1601 manifestum est quod Christus, qui perfectissime Deum cognovit,
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1602 utpote totius divinae gloriae splendor existens, Hebr. I, 3, et
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1603 totius gloriae divinae fulgorem capere valens; si, inquam, ita est;
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1604 Christus perfectissime est glorificatus, et etiam omnes qui Deum
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1605 cognoscunt, hoc a Christo habent. Sed Christum sic glorificatum
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1606 esse in perfectissima cognitione et participatione divinitatis
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1607 nondum homines cognoscebant: et ideo, licet in se glorificatus
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1608 esset, non tamen glorificatus erat in notitia hominum. Sed hanc
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1609 gloriam incepit habere in resurrectione et in passione, in quibus
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1610 homines cognoscere coeperunt suam virtutem et suam divinitatem. De
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1611 hac ergo sua glorificatione dominus hic loquens, dicit <i>nunc
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1612 clarificatus est filius hominis</i>, scilicet, secundum
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1613 humanitatem, in sua passione, quae imminebat, clarus effectus est
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1614 in notitia hominum; <i>et Deus</i>, scilicet pater, <i>glorificatus
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1615 est in eo</i>. Filius enim non solum revelat se, sed etiam patrem;
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1616 infra XVII, 6: <i>pater, manifestavi nomen tuum</i>: et ideo non
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1617 solum clarificatus est filius, sed etiam pater; Matth. XI, 27:
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1618 <i>patrem nemo novit nisi filius, et cui voluerit filius
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1619 revelare</i>. Et dicit <i>in eo</i>, quia qui videt filium, videt
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1620 et patrem: infra XIV, 9. Maioris autem est ut aliquid maius
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1621 rependat, et ideo subdit <i>et si Deus clarificatus est in eo</i>,
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1622 idest si ex claritate filii hominis quodammodo crescit gloria Deo
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1623 patri, inquantum magis ab omnibus cognoscitur, <i>et Deus
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1624 clarificavit eum in semetipso</i>, idest, notificavit, quod
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1625 Christus Iesus est in sua gloria. Et hoc non differtur, quia
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1626 <i>continuo clarificabit eum</i>, idest statim et cetera.</p>
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1627 <br />
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1628 <div class="D">Lectio 7</div>
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1629 <p title="Super Io., cap. 13 l. 7"><a name="87511"><span class=
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1630 "ref">[87511] Super Io., cap. 13 l. 7</span></a> Supra posuit
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1631 dominus claritatem quam adepturus erat per suum recessum; hic ipsum
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1632 suum recessum praenuntiat eis, et primo praenuntiat eis suum
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1633 recessum; secundo ostendit quod nondum discipuli idonei erant ad
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1634 eum sequendum, ibi <i>quaeretis me</i>; tertio docet quomodo idonei
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1635 fiant, ibi <i>mandatum novum do vobis</i>. Recessum autem futurum
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1636 in brevi praenuntiat eis, dicens <i>filioli, adhuc modicum vobiscum
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1637 sum</i>. Et utitur verbo filiationis ad maiorem inflammationem. Nam
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1638 quando amici ab invicem discedunt, tunc maxime affectu amoris
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1639 inardescunt. Supra eodem <i>cum dilexisset suos qui erant in mundo,
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1640 in finem dilexit eos</i>. Sed dicit <i>filioli</i> mei, in
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1641 diminutivo, ut ostendat eorum imperfectionem, nondum enim erant
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1642 perfecte filii, quia nondum perfecte diligebant: nondum erant in
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1643 caritate perfecti; Gal. IV, 19: <i>filioli mei, quos iterum
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1644 parturio, donec formetur Christus in vobis</i>. Nihilominus tamen
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1645 satis creverant in perfectione, quia ex servis facti sunt filioli,
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1646 ut hic habetur, et fratres, infra XX, 17: <i>vade ad fratres meos,
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1647 et dic eis</i> et cetera. Notandum tamen, quod hoc quod dicitur
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1648 <i>adhuc modicum</i>, tripliciter exponi potest, secundum quod
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diff changeset
1649 Christus est tripliciter cum suis discipulis. Christus enim cum
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1650 suis discipulis erat corporaliter. Corpus autem eius potest
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1651 considerari dupliciter. Primo secundum similitudinem conditionis
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1652 naturae humanae, nam Christus secundum corpus mortalis erat, sicut
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1653 et ceteri homines; et sic ly <i>modicum</i> accipitur pro tempore
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1654 quod erat inter verba sermonis huiusmodi, et mortem suam. Ut sit
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1655 sensus <i>adhuc modicum vobiscum sum</i>, idest, modicum temporis
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1656 extat quod capiar et moriar, et tunc resurgam, deinceps immortalis,
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1657 etiam secundum corpus, existens; Rom. VI, v. 9: <i>Christus
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1658 resurgens ex mortuis, iam non moritur, mors illi ultra non
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1659 dominabitur</i>. Et ideo dicitur Lc. ult., 44: <i>haec dicebam
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1660 vobis, dum adhuc essem vobiscum</i> et cetera. Secundo fuit cum eis
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1661 praesentia corporali, sed secundum quod corpus eius erat iam
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1662 glorificatum; et sic ly <i>modicum</i> accipitur pro tempore quod
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1663 erat usque ad ascensionem; infra XVI, 16: <i>modicum, et iam non
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1664 videbitis me; et iterum modicum, et videbitis me, quia vado ad
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1665 patrem</i>; Aggaei II, 7: <i>adhuc modicum, et ego movebo caelum et
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1666 terram et mare et aridam</i>. Tertio exponitur secundum quod
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1667 Christus fuit cum eis spiritualiter secundum suae divinitatis
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1668 praesentiam, et in sacramentis; et sic ly <i>modicum</i> accipitur
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1669 pro tempore quod existebat usque ad consummationem saeculi: quod
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1670 quidem tempus dicitur esse modicum in comparatione ad aeternitatem;
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1671 I Io. II, 18: <i>filioli mei, novissima hora est</i>. Et sic est
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1672 sensus <i>modicum vobiscum sum</i>, idest, licet a vobis
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1673 corporaliter discedam, tamen spiritualiter adhuc <i>sum vobiscum
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1674 modicum</i> istud temporis quod extat usque ad consummationem
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1675 saeculi; Matth. ult., 20: <i>ecce ego vobiscum sum usque ad
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1676 consummationem saeculi</i>. Sed haec expositio non congruit
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diff changeset
1677 secundum praesentiam divinitatis suae, quia non solum usque ad
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diff changeset
1678 consummationem saeculi, sed etiam in perpetuum erit cum eis. Et
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diff changeset
1679 ideo Origenes aliter exponit, dicens, quod Christus cum perfectis
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diff changeset
1680 non peccantibus mortaliter, est semper, sed cum imperfectis non
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diff changeset
1681 est, quia cum peccant, recedit ab eis. Discipuli vero post modicum
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diff changeset
1682 tempus recessuri erant a Christo, et scandalum passuri, et eum
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diff changeset
1683 relicturi; Matth. c. XXVI, 31: <i>omnes vos scandalum patiemini in
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diff changeset
1684 me in ista nocte</i>. Et sic Christus spiritualiter recedebat ab
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diff changeset
1685 eis; et quantum ad hoc dicit <i>adhuc modicum vobiscum sum</i>,
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diff changeset
1686 idest, modicum temporis est quod vos fugietis, me relicto, et sic
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diff changeset
1687 non ero vobiscum. Consequenter cum dicit <i>quaeretis me</i> etc.,
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diff changeset
1688 ostendit eorum insufficientiam ad sequendum: et primo ponit eorum
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diff changeset
1689 conatum, dicens <i>quaeretis me</i>, quem spiritualiter
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diff changeset
1690 dereliquistis, et fugientes et negantes. <i>Quaeretis</i>, inquam,
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diff changeset
1691 per poenitentiam, sicut Petrus qui flevit amare; Is. LV, 6:
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diff changeset
1692 <i>quaerite dominum dum inveniri potest</i>; Oseae VI, 1: <i>in
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diff changeset
1693 tribulatione sua mane consurgent ad me</i>. Vel, <i>quaeretis
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diff changeset
1694 me</i>, idest praesentiam corporalem per desiderium; Lc. XVII, 22:
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diff changeset
1695 <i>venient dies in quibus desiderabitis videre unum diem filii
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diff changeset
1696 hominis, et non videbitis</i>. Secundo eorum defectum ostendit
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diff changeset
1697 dicens <i>et sicut dixi Iudaeis: quo ego vado, vos non potestis
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diff changeset
1698 venire</i>. Sed aliter et aliter: quia cum inter Iudaeos essent
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diff changeset
1699 aliqui qui numquam convertendi erant, de illis dictum est
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diff changeset
1700 simpliciter, quod non poterant ire quo Christus ibat. Sed iam Iuda
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diff changeset
1701 egresso, nullus erat inter discipulos a Christo separandus, et ideo
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diff changeset
1702 non dixit simpliciter <i>non potestis venire</i>, sed addidit
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diff changeset
1703 <i>vobis dico modo</i>. Quasi dicat: Iudaeis dixi, quod numquam,
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diff changeset
1704 scilicet quantum ad obstinatos; sed <i>vobis dico</i>, quod
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diff changeset
1705 <i>modo</i> non potestis me sequi, quia non estis perfecti in
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diff changeset
1706 caritate, ut velitis mori pro me: ego enim per mortem discessurus
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diff changeset
1707 sum. Item ego iturus sum ad gloriam patris, ad quam nullus venire
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1708 potest, nisi sit caritate perfectus. Item ego sum glorificandus
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diff changeset
1709 modo, quia, ut dictum est, <i>nunc clarificatus est filius
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diff changeset
1710 hominis</i>, sed nondum est tempus quod corpora vestra
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diff changeset
1711 glorificentur: et ideo <i>quo ego vado, vos non potestis
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diff changeset
1712 venire</i>. Consequenter cum dicit <i>mandatum novum do vobis</i>,
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diff changeset
1713 docet quomodo idonei efficiantur ad sequendum, et primo ponit
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diff changeset
1714 conditionem mandati; secundo ostendit causam quare illud debeant
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diff changeset
1715 implere, ibi <i>in hoc cognoscent omnes quod mei discipuli
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diff changeset
1716 estis</i>. Circa primum tria facit. Primo ponit mandati qualitatem;
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diff changeset
1717 secundo eius tenorem; et tertio tenoris exemplum. Sed qualitas
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diff changeset
1718 mandati commendatur ex novitate, unde dicit <i>mandatum novum</i>.
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diff changeset
1719 Sed numquid in veteri testamento vel lege datum non est mandatum de
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diff changeset
1720 dilectione proximi? Datum quippe est, quia Matth. c. XXII, 37,
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diff changeset
1721 Christus interrogatus a legisperito quod esset primum mandatum,
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diff changeset
1722 respondit: <i>diliges dominum Deum tuum</i>, et subditur: <i>et
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diff changeset
1723 proximum tuum sicut teipsum</i>. Quod habetur Lev. XIX, 18:
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diff changeset
1724 <i>diliges proximum tuum sicut teipsum</i>. Specialiter autem
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diff changeset
1725 mandatum istud dicitur novum propter tria. Primo propter effectum
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diff changeset
1726 innovationis quem efficit; Col. III, 9: <i>exuentes vos veterem
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diff changeset
1727 hominem cum actibus suis, et induentes novum, eum qui renovatur in
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diff changeset
1728 agnitionem, secundum imaginem eius qui creavit illum</i>. Haec
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diff changeset
1729 autem novitas est per caritatem, ad quam hortatur Christus. Secundo
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diff changeset
1730 istud mandatum dicitur novum propter causam quae hoc efficit, quia
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diff changeset
1731 est a novo spiritu. Est enim duplex spiritus, scilicet vetus et
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diff changeset
1732 novus. Vetus quidem est spiritus servitutis; novus autem spiritus
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diff changeset
1733 amoris; ille generat servos, hic filios adoptionis; Rom. VIII, v.
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1734 15: <i>non accepistis spiritum servitutis iterum in timore, sed
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diff changeset
1735 accepistis spiritum adoptionis filiorum</i>; Ezech. XXXVI, 26:
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diff changeset
1736 <i>dabo vobis cor novum, et spiritum novum ponam in medio
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diff changeset
1737 vestri</i>. Et hic spiritus inflammat ad caritatem: quia <i>caritas
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diff changeset
1738 Dei diffusa est in cordibus nostris per spiritum sanctum</i>; Rom.
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diff changeset
1739 V, v. 5. Tertio per effectum quem constituit, scilicet novum
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diff changeset
1740 testamentum. Nam brevis differentia novi et veteris testamenti est
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diff changeset
1741 timor et amor; ut enim dicit Ier. XXXI, 31: <i>feriam domui Israel
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diff changeset
1742 foedus novum</i>. Quod autem mandatum istud in veteri testamento ex
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diff changeset
1743 timore et amore sancto erat, pertinebat ad novum testamentum: unde
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diff changeset
1744 hoc mandatum erat in veteri lege, non tamquam proprium eius, sed ut
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diff changeset
1745 praeparativum novae legis. Tenor autem mandati est mutua dilectio;
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diff changeset
1746 unde dicit <i>ut diligatis invicem</i> et cetera. De ratione enim
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diff changeset
1747 amicitiae est quod non sit latens, alias enim non esset amicitia,
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1748 sed benevolentia quaedam. Et ideo oportet ad veram amicitiam et
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diff changeset
1749 firmam, quod amici se mutuo diligant; quia tunc amicitia iusta est
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diff changeset
1750 et firma, quasi duplicata. Dominus ergo volens inter suos fideles
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diff changeset
1751 et discipulos perfectam amicitiam esse, dedit eis praeceptum de
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diff changeset
1752 mutua dilectione; Eccli. VI, 17: <i>qui timet Deum, habebit
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diff changeset
1753 amicitiam bonam</i>. Exemplum tenoris ponit cum dicit <i>sicut
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diff changeset
1754 dilexi vos</i>. Tripliciter enim dilexit nos Christus: gratuite,
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diff changeset
1755 efficaciter et recte. Gratuite, quia ipse incepit, nec expectavit
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diff changeset
1756 quod nos inciperemus amare; I Io. IV, 10: <i>non quasi dilexerimus
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diff changeset
1757 Deum, sed quoniam ipse prior dilexit nos</i>. Sic et nos debemus
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diff changeset
1758 prius diligere proximos, nec expectare praeveniri, seu beneficari.
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1759 Efficaciter autem dilexit, quod patet per opus: <i>probatio</i>
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diff changeset
1760 enim <i>dilectionis exhibitio est operis</i>. Maius autem quod homo
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diff changeset
1761 pro amico potest facere, est ut det seipsum pro eo, quod et
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diff changeset
1762 Christus fecit; Eph. V, 2: <i>dilexit nos, et tradidit semetipsum
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diff changeset
1763 pro nobis</i>; unde dicebat, infra XV, 13: <i>maiorem hac
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diff changeset
1764 dilectionem nemo habet, ut animam suam ponat quis pro amicis
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diff changeset
1765 suis</i>. Nos ergo huius exemplo efficaciter et fructuose invicem
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diff changeset
1766 diligamus; I Io. III, 18: <i>non diligamus verbo neque lingua, sed
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diff changeset
1767 opere et veritate</i>. Recte vero, quia cum omnis amicitia fundetur
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diff changeset
1768 super aliquam communicationem (similitudo enim est causa amoris),
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diff changeset
1769 illa est recta amicitia quae est propter similitudinem, seu
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diff changeset
1770 communicationem in bono. Christus autem intantum dilexit nos,
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diff changeset
1771 inquantum similes sumus ei per gratiam adoptionis, diligendo
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diff changeset
1772 secundum hanc similitudinem, ut ad Deum traheret. Ier. XXXI, 3:
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diff changeset
1773 <i>in caritate perpetua dilexi te, ideo attraxi te miserans</i>.
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diff changeset
1774 Sic ergo et nos in amato non tantum quod beneficii est, seu
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diff changeset
1775 delectationis, sed quod Dei est, debemus diligere. Et in tali
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diff changeset
1776 dilectione proximi includitur etiam dilectio Dei. Consequenter cum
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diff changeset
1777 dicit <i>in hoc cognoscent omnes quia discipuli mei estis</i> etc.
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diff changeset
1778 ponitur rationem implendi hoc praeceptum. Sciendum est autem, quod
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diff changeset
1779 quicumque connumeratur militiae alicuius regis, debet portare eius
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diff changeset
1780 insignia. Insignia autem Christi sunt insignia caritatis. Quicumque
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diff changeset
1781 ergo vult annumerari militiae Christi, debet caritatis charactere
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diff changeset
1782 insigniri; et hoc est quod dicit <i>in hoc cognoscent omnes quod
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diff changeset
1783 mei estis discipuli, si dilectionem habueritis ad invicem</i>:
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diff changeset
1784 dilectionem, inquam, sanctam; Eccli. XXIV, 24. <i>Ego mater
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diff changeset
1785 pulchrae dilectionis, et timoris, et agnitionis, et sanctae
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diff changeset
1786 spei</i>. Attende autem, quod cum apostoli multa dona receperunt a
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diff changeset
1787 Christo, sicut vita, et intellectus, et bona habitudo corporis:
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diff changeset
1788 quaedam vero spiritualia, sicut opera miraculorum; Lc. XXI, 15:
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diff changeset
1789 <i>ego dabo vobis os et sapientiam</i> etc.; omnia ista non sunt
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diff changeset
1790 signa discipulatus Christi, cum possint esse communia bonis et
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diff changeset
1791 malis. Sed speciale discipulatus Christi signum est caritas, et
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diff changeset
1792 mutua dilectio; II Cor. I, 22: <i>signavit nos et dedit
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diff changeset
1793 spiritum</i>.</p>
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diff changeset
1794 <br />
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diff changeset
1795 <div class="D">Lectio 8</div>
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1796 <p title="Super Io., cap. 13 l. 8"><a name="87512"><span class=
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diff changeset
1797 "ref">[87512] Super Io., cap. 13 l. 8</span></a> Posito defectu
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diff changeset
1798 discipuli, scilicet Iudae tradentis, hic ponit defectum discipuli,
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diff changeset
1799 scilicet Petri negantis, et primo ponitur praenuntiandi occasio;
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diff changeset
1800 secundo negationis praenuntiatio, ibi <i>respondit Iesus: animam
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1801 tuam pro me pones?</i> Circa primum duo facit. Primo ponit Petri
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1802 desiderium; secundo ponit eius fiduciam, ibi <i>dicit ei Petrus:
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1803 quare non possum te sequi modo?</i> Circa primum duo facit. Primo
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1804 ponit desiderii ostensionem; secundo dilationem, ibi <i>respondit
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1805 Iesus: quo ego vado, non potes me modo sequi</i>. Ostenditur autem
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diff changeset
1806 Petri desiderium in prompta interrogatione, cum dicit <i>dicit ei
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diff changeset
1807 Simon Petrus: domine, quo vadis?</i> Audierat enim a domino quod
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1808 adhuc modicum cum eis esset: ex quo sollicitus est de Christi
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diff changeset
1809 recessu ab eis, et ideo quaerit dicens <i>quo vadis?</i> Ubi
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diff changeset
1810 Chrysostomus dicit: magnus profecto est Petri amor, et ipso igne
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1811 vehementior, cuius nulla prohibitio promptum impetum impedire
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1812 potest. Et inde est quod etiam Christo dicente: <i>quo ego vado,
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1813 vos non potestis venire</i>, ipsum Petrus sequi volebat; et ideo
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1814 interrogabat quo iret, quasi una de adolescentulis quaerentibus in
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diff changeset
1815 Cant. V, 17: <i>quo abiit dilectus tuus, o pulcherrima mulierum,
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1816 quo abiit? Et quaeremus eum tecum</i>. Dilatio autem huius
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1817 desiderii est, quia ad praesens impeditur a sequendo; et hoc est
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1818 quod dicit <i>quo ego vado non potes me modo sequi: sequeris autem
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1819 postea</i>; quasi dicat: adhuc imperfectus es, et ideo non potes me
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1820 modo sequi; postea autem, quando perfectus eris, sequeris me.
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1821 Simile est quod dicit infra ult., 18: <i>amen dico tibi, cum esses
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1822 iunior</i>, quasi imperfectus, <i>cingebas te (...) cum autem
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1823 senueris</i>, et perfectionis arcem conscenderis, <i>extendes manus
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1824 tuas, et alius te cinget</i>. Consequenter cum dicit <i>dicit ei
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1825 Petrus</i> etc., ponit Petri fiduciam. Intellexerat enim Petrus
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1826 quod dominus verba praedicta dixerat, quasi de perfectione sui
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diff changeset
1827 amoris diffidens. Perfectus autem amor est cum quis seipsum pro
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diff changeset
1828 amicis exponit morti; infra XV, v. 13: <i>maiorem hac dilectionem
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diff changeset
1829 nemo habet, ut animam suam ponat quis pro amicis suis</i>. Quia
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diff changeset
1830 ergo Petrus paratus erat pro Christo mori, ostendebat se in amore
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diff changeset
1831 perfectum, cum dicit <i>animam meam ponam pro te</i>, idest,
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diff changeset
1832 paratus sum pro te mori. Hoc dicebat, quantum sibi videbatur, non
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diff changeset
1833 ficto animo. Sed tamen nescit homo virtutem affectus sui, tunc
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diff changeset
1834 potissime cum periculum imminet; I Cor. c. IV, 4: <i>nihil mihi
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diff changeset
1835 conscius sum; sed non in hoc iustificatus sum</i>. Consequenter cum
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diff changeset
1836 dicit <i>respondit ei Iesus</i> etc., negationem Petri praenuntiat,
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diff changeset
1837 et primo redarguit praesumptionem; secundo praedicit negationem,
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diff changeset
1838 ibi <i>amen, amen dico tibi: non cantabit gallus, donec ter me
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diff changeset
1839 neges</i>. Circa primum sciendum est, quod Petrus de se praesumens,
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diff changeset
1840 Christo sibi dicente <i>non potes me modo sequi</i>, dicebat se eum
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diff changeset
1841 sequi posse, et mori pro ipso: et ideo dominus eum reprimens, dicit
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diff changeset
1842 <i>animam tuam pro me pones?</i> Quasi diceret. Considera quid
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diff changeset
1843 loquaris. Magis scio quid in te sit, quam tu scias; tu non scis
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diff changeset
1844 ponderare amoris tui pondus. Noli ergo de te ultra modum
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diff changeset
1845 praesumere; Rom. XI, 20: <i>noli altum sapere, sed time</i>. Et
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diff changeset
1846 huiusmodi ratio assignatur Matth. XXVI, 41: <i>spiritus quidem
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diff changeset
1847 promptus est, caro autem infirma</i>. Permisit autem dominus Petrum
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diff changeset
1848 tentari et cadere, ut exaltatus ad principatum Ecclesiae, discat de
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diff changeset
1849 se humilia sentire, et peccantibus subditis compati; Hebr. IV, 15:
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diff changeset
1850 <i>non habemus pontificem qui non possit compati infirmitatibus
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diff changeset
1851 nostris, tentatum per omnia pro similitudine, absque peccato</i>.
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diff changeset
1852 Sed in Petro invaluit tentatio usque ad culpam; in Christo autem
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diff changeset
1853 fuit intentatio usque ad similitudinem poenae: quia peccatum non
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diff changeset
1854 fecit. Negationem praedicit, dicens <i>amen, amen dico tibi: non
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diff changeset
1855 cantabit gallus, donec ter me neges</i>. Hic primo dubitatur de hoc
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diff changeset
1856 quod dicit <i>non cantabit gallus, donec ter me neges</i>. Videtur
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diff changeset
1857 enim esse falsum: quia statim, post primam negationem Petri, gallus
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diff changeset
1858 cantavit, ut habetur Mc. XIV, 68. Sed ad hoc Augustinus respondet
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diff changeset
1859 dupliciter. Uno modo, ut dominus magis affectionem Petri, quam
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diff changeset
1860 actus expresserit: nam animam Petri tantus timor invaserat quod
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diff changeset
1861 paratus erat ad primum cantum galli, non solum semel, sed ter
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diff changeset
1862 negare; et sic est sensus: <i>antequam gallus cantet</i>, paratus
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diff changeset
1863 eris ter me negare. Alio modo, ut referatur ad negationis initium:
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diff changeset
1864 quia aliquid dicitur fieri ante aliud, etiam si incipiat tantum
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diff changeset
1865 fieri. Dominus autem praedixit trinam negationem, quae incepit ante
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diff changeset
1866 primum galli cantum, licet non ante perfecta fuerit; et tunc est
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diff changeset
1867 sensus <i>non cantabit gallus, donec ter me neges</i>, idest,
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diff changeset
1868 trinam negationem incipies antequam gallus cantet. Item quaeritur
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diff changeset
1869 de loco ubi haec verba fuerunt; nam et Matthaeus et Marcus dicunt,
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diff changeset
1870 quod dominus dixit haec verba Petro postquam exiverat de loco ubi
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diff changeset
1871 cum discipulis coenaverat; Lucas autem et Ioannes dicunt quod haec
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diff changeset
1872 verba dixit in loco ubi coenaverat. Nam post sermonem istum dominus
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diff changeset
1873 dixit infra XIV, 31: <i>surgite, eamus hinc</i>. Ad hoc autem
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diff changeset
1874 dicendum, quod verum est dominum haec verba dixisse in loco in quo
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diff changeset
1875 coenaverat; Matthaeus autem et Marcus sequuntur ordinem memoriae,
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diff changeset
1876 non historiae. Potest autem dici, secundum Augustinum, quod dominus
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diff changeset
1877 haec verba ter dixit. Nam si quis diligenter consideret verba
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diff changeset
1878 domini, ex quibus processum est ad praenuntiationem negationis
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diff changeset
1879 Petri, inveniet tripliciter esse dicta: nam in Matthaeo et Marco
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diff changeset
1880 habetur, quod dixit dominus: <i>omnes vos scandalum patiemini in me
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diff changeset
1881 in nocte ista</i>. Et Petrus respondet: <i>et si omnes scandalizati
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diff changeset
1882 fuerint in te, ego numquam scandalizabor</i>. Et ait illi Iesus:
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diff changeset
1883 <i>quia hodie in hac nocte antequam gallus cantet, ter me
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1884 negabis</i>. In Luca autem, habetur: <i>dixit eis Iesus: ecce
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diff changeset
1885 Satanas expetivit vos, ut cribraret sicut triticum. Ego autem
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diff changeset
1886 rogavi pro te, ut non deficiat fides tua</i>. Et tunc Petrus dixit
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diff changeset
1887 ei: <i>domine, tecum paratus sum et in carcerem et in mortem
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diff changeset
1888 ire</i>. Et dominus illi: <i>dico tibi, Petre: non cantabit hodie
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diff changeset
1889 gallus donec ter abneges nosse me</i>. Hic autem cum Petrus
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diff changeset
1890 quaereret a domino <i>quo vadis?</i> etc., dixit ei dominus
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diff changeset
1891 <i>amen, amen dico tibi: non cantabit gallus, donec ter me
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diff changeset
1892 neges</i>. Unde colligitur quod pluries dominus negationem Petri
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diff changeset
1893 praedixerat.</p>
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diff changeset
1894 <br />
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diff changeset
1895 <div class="C">Caput 14</div>
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diff changeset
1896 <div class="D">Lectio 1</div>
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diff changeset
1897 <p title="Super Io., cap. 14 l. 1"><a name="87513"><span class=
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diff changeset
1898 "ref">[87513] Super Io., cap. 14 l. 1</span></a> Supra dominus
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diff changeset
1899 informavit discipulos suos exemplis, hic confortat eos verbis, et
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diff changeset
1900 primo ponitur multiplex verborum exhortatio; secundo ipsorum quae
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diff changeset
1901 dicta sunt explicatio, cap. XVI <i>haec locutus sum vobis, ut non
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diff changeset
1902 scandalizemini</i>. Circa primum sciendum est, quod duo imminebant
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diff changeset
1903 discipulis, de quibus conturbari poterant. Unum de praesenti,
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diff changeset
1904 scilicet recessus Christi imminens; aliud de futuro, scilicet
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1905 tribulationes quas passuri erant. Primo ergo confortat eos contra
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diff changeset
1906 primum, scilicet contra eius recessum; secundo contra tribulationes
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1907 quas passuri erant, XV, cap., <i>ego sum vitis vera</i> et cetera.
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1908 Circa primum duo facit. Primo confortat eos ex parte ipsorum
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diff changeset
1909 remanentium; secundo ex parte sui recedentis, ibi <i>non turbetur
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diff changeset
1910 cor vestrum, neque formidet</i>. Circa primum tria facit. Primo
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1911 praemittit suum accessum ad patrem; secundo promittit eis donum
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diff changeset
1912 spiritus sancti, ibi <i>si diligitis me, mandata mea servate</i>;
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diff changeset
1913 tertio suam praesentiam, ibi <i>non relinquam vos orphanos</i>.
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1914 Circa primum duo facit. Primo praemittit suum accessum ad patrem;
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diff changeset
1915 secundo agit de via per quam accessurus erat, ibi <i>et quo ego
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diff changeset
1916 vado scitis, et viam scitis</i>. Circa primum tria facit. Primo
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diff changeset
1917 excludit turbationem; secundo innuit sui potestatem, ibi
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1918 <i>creditis in Deum, et in me credite</i>; tertio subiungit
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1919 promissionem, ibi <i>in domo patris mei mansiones multae sunt</i>.
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1920 Circa primum sciendum est, quod discipuli perturbari poterant ex
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diff changeset
1921 verbis domini supradictis de proditione Iudae, et negatione Petri,
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diff changeset
1922 et recessu suo. Et vere omnia turbationem et dolorem ingerebant;
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diff changeset
1923 Ps. LIX, 4: <i>commovisti terram</i>, scilicet cordium
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1924 discipulorum, <i>et conturbasti eam</i>. Et ideo dominus sanare
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1925 volens eorum contritionem, dicit <i>non turbetur cor vestrum</i>.
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diff changeset
1926 Sed contra; Act. I, 1: <i>coepit Iesus facere et docere</i>. Sed
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diff changeset
1927 supra XIII, 21, dicitur: <i>turbatus est Iesus spiritu</i> et
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1928 cetera. Quomodo ergo docet non turbari qui primo turbatus est?
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1929 Responsio. Dicendum quod non docuit contrarium eius quod fecit. De
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1930 eo autem dicitur quod turbatus est spiritu, non quod spiritus eius
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1931 sit turbatus. Hic autem non prohibet quin turbentur spiritu, sed
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diff changeset
1932 prohibet quod eorum cor, idest spiritus, non turbetur. Est enim
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1933 quaedam turbatio ex spiritu, ex ratione procedens, quae laudabilis
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1934 est, nec prohibetur. II Cor. VII, 10: <i>quae enim secundum Deum
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1935 tristitia est, poenitentiam in salutem stabilem operatur</i>. Alia
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1936 est tristitia seu turbatio ipsius rationis; quae non est
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1937 laudabilis, quia abducit a propria rectitudine; et prohibetur Ps.
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1938 XXXVI, v. 24: <i>iustus non conturbabitur, quia dominus supponit
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1939 manum suam</i>. Non enim turbari potest qui Deum semper habet. Et
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1940 ideo dominus suae divinitatis potestatem subiungit, dicens
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1941 <i>creditis in Deum, et in me credite</i>: ubi unum supponit, et
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1942 aliud praecipit. Supponit quidem eorum fidem in Deum, dicens
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diff changeset
1943 <i>creditis in Deum</i>: in hoc enim iam instructi erant ab ipso;
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diff changeset
1944 Hebr. XI, 6: <i>accedentem ad Deum oportet credere</i>. Praecipit
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1945 autem ut credant in ipsum, dicens <i>et in me credite</i>. Si enim
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diff changeset
1946 in Deum creditis, ego autem sum Deus: consequens est quod in me
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1947 credatis. Et tenet haec consequentia, sive ly <i>Deus</i> teneatur
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1948 essentialiter, cum ipse filius sit Deus, sive ly <i>Deus</i>
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1949 supponat pro persona patris. Nullus enim potest in patrem credere
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diff changeset
1950 nisi credat in filium; supra V, 23: <i>qui non honorificat filium,
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1951 non honorificat patrem</i>. In hoc autem quod dicit <i>et in me
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1952 credite</i>, contestatur se verum esse Deum; nam etsi homini vel
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1953 creaturae credere liceat, in nullum tamen nisi in Deum credere
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diff changeset
1954 debemus. Est ergo in Christum credendum sicut in Deum. I Io. ult.,
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1955 20: <i>ut sitis in vero filio eius Christo. Hic est verus Deus et
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1956 vita aeterna</i>; supra VI, 29: <i>hoc est opus Dei, ut credatis in
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1957 eum quem misit ille</i>. Consequenter cum dicit <i>in domo patris
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1958 mei mansiones multae sunt</i>, subiungit promissionem quae est ut
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1959 per Christum accedant, et introducantur ad patrem. Promissio autem
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diff changeset
1960 de accessu aliorum ad aliquem locum duo includit: unum est
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1961 praecedens, scilicet loci praeparatio; aliud sequens, scilicet in
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1962 locum introductio. Et ideo dominus duas hic promissiones facit:
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1963 unam quae pertinet ad loci praeparationem, aliam ad loci
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1964 introductionem. Prima autem non est necessaria, cum iam locus sit
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1965 praeparatus; sed secunda: et ideo circa hoc duo facit. Primo
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1966 excludit necessitatem primae promissionis; secundo ponit secundam
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1967 promissionem, ibi <i>et si abiero, et praeparavero vobis locum,
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1968 iterum veniam, et accipiam vos ad meipsum</i>. Circa primum duo
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1969 facit. Primo excludit necessitatem praeparationis; secundo ostendit
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1970 facultatem suam ad praeparandum, si necesse esset, ibi <i>si quo
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1971 minus, dixissem vobis, quia vado parare vobis locum</i>. Dicit ergo
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1972 <i>in domo patris mei mansiones multae sunt</i>. Ubi sciendum est,
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diff changeset
1973 quod cum uniuscuiusque domus sit in qua habitat, illa dicitur domus
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diff changeset
1974 Dei in qua habitat Deus; Deus autem habitat in sanctis; Ier. XIV,
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1975 9: <i>tu in nobis es, domine</i> et cetera. Sed in quibusdam quidem
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diff changeset
1976 per fidem; II Cor. VI, 16: <i>inhabitabo in illis, et inambulabo
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diff changeset
1977 inter eos</i>. In quibusdam vero per fruitionem perfectam, I Cor.
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diff changeset
1978 XV, 28: <i>ut sit Deus omnia in omnibus</i>. Duplex est ergo domus
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diff changeset
1979 Dei. Una est militans Ecclesia, scilicet congregatio fidelium; I
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diff changeset
1980 Tim. III, 15: <i>ut scias quomodo oporteat te in domo Dei
495930650732 to XML, fix initial link by hand
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diff changeset
1981 conversari, inhabitat Deus per fidem</i>; Apoc. XXI, 3: quae est
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diff changeset
1982 Ecclesia Dei vivi. Et hanc <i>ecce tabernaculum Dei cum hominibus,
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diff changeset
1983 et habitabo in illis</i>. Alia est triumphans, scilicet sanctorum
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diff changeset
1984 collectio in gloria patris; Ps. c. LXIV, 5: <i>replebimur in bonis
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diff changeset
1985 domus tuae. Sanctum est templum tuum, mirabile in aequitate</i>.
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diff changeset
1986 Sed domus patris dicitur non solum illa quam ipse inhabitat, sed
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diff changeset
1987 etiam ipsemet, quia ipse in seipso est. Et in hac domo nos
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diff changeset
1988 colligit. Quod autem ipse Deus sit domus, habetur II Cor. V, 1:
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diff changeset
1989 <i>domum habemus a Deo, non manufactam, aeternam in caelis</i>. Et
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diff changeset
1990 haec domus est gloriae, quae est ipse Deus; Ier. c. XVII, 12:
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diff changeset
1991 <i>solium altitudinis gloriae tuae a principio, locus
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diff changeset
1992 sanctificationis nostrae</i>. Manet autem homo in hoc loco,
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diff changeset
1993 scilicet Deo, quantum ad voluntatem et affectum per fruitionem
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diff changeset
1994 caritatis I Io. IV, 16: <i>qui manet in caritate, in Deo manet, et
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diff changeset
1995 Deus in eo</i>: et quantum ad intellectum per notitiam veritatis;
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diff changeset
1996 infra XVII, 17: <i>sanctifica eos in veritate</i>. In hac ergo
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diff changeset
1997 domo, idest in gloria, quae Deus est, <i>mansiones multae sunt</i>,
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diff changeset
1998 idest diversae participationes beatitudinis ipsius; quia qui plus
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diff changeset
1999 cognoscit, maiorem locum habebit. Diversae ergo participationes
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diff changeset
2000 divinae cognitionis et fruitionis, sunt diversae mansiones. Sed hic
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diff changeset
2001 est quaestio utrum unus possit esse beatior alio. Videtur quod non.
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diff changeset
2002 Beatitudo enim est finis; et perfectum non recipit maius et minus:
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diff changeset
2003 ergo non potest magis et minus haberi. Responsio. Dicendum quod
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diff changeset
2004 aliquid dicitur perfectum dupliciter: absolute, et secundum quid.
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diff changeset
2005 Perfectio quidem beatitudinis absoluta est solius Dei: quia solus
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diff changeset
2006 ipse tantum cognoscit se et amat quantum cognoscibilis est et
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diff changeset
2007 amabilis (infinite enim cognoscit, et amat infinitam veritatem et
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parents: 30
diff changeset
2008 bonitatem suam). Et quantum ad hoc, ipsum summum bonum, quod est
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diff changeset
2009 beatitudinis obiectum, et causa, non potest esse maius et minus:
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diff changeset
2010 non enim est nisi unum summum bonum, quod est Deus. Secundum quid
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diff changeset
2011 autem, idest secundum aliquas conditiones temporis, naturae et
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diff changeset
2012 gratiae; et sic unus potest esse beatior alio secundum adeptionem
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diff changeset
2013 huius boni, et capacitatem uniuscuiusque hominis. Quia quanto homo
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diff changeset
2014 magis est eius capax, tanto magis participat ipsam, inquantum
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diff changeset
2015 scilicet est melius dispositus et ordinatus ad eius fruitionem: ad
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diff changeset
2016 quod disponitur dupliciter. Consistit enim beatitudo in duobus:
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diff changeset
2017 scilicet in divina visione, et ad hanc disponitur per munditiam: et
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diff changeset
2018 ideo quanto quis habet cor magis elevatum a terrenis, tanto magis
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diff changeset
2019 et perfectius Deum videbit. Item in fruitionis delectatione, et ad
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diff changeset
2020 hanc disponitur per amorem: et ideo qui habet cor magis fervens
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diff changeset
2021 amore Dei, magis delectabitur in divina fruitione. De prima dicitur
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diff changeset
2022 Matth. V, 8: <i>beati mundo corde, quoniam ipsi Deum videbunt</i>.
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diff changeset
2023 Item quaeritur de hoc quod dicitur Matth. XX, quod unus denarius
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diff changeset
2024 datur omnibus laborantibus. Hic autem denarius nihil aliud est quam
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diff changeset
2025 mansio in domo patris. Non ergo sunt multae mansiones. Responsio.
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diff changeset
2026 Dicendum quod merces vitae aeternae et una est, et multae. Multae
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diff changeset
2027 quidem secundum diversam capacitatem participantium, secundum quam
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diff changeset
2028 sunt diversae mansiones in domo patris; una vero tripliciter. Primo
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diff changeset
2029 quidem propter unitatem obiecti: idem enim est quod omnes beati
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diff changeset
2030 vident, et quo omnes fruuntur; et ideo unus denarius, sed
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diff changeset
2031 diversimode videbitur et amabitur; Iob c. XXII, 26: <i>tunc super
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diff changeset
2032 omnipotentem deliciis afflues</i>; Is. XXVIII, 5: <i>in illo die
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diff changeset
2033 erit dominus exercituum sceptrum exultationis residuo populi sui,
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diff changeset
2034 et corona gloriae</i>. Et simile est ac si aliquis praeberet alicui
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diff changeset
2035 fontem, ut ad libitum omnes biberent; de quo qui maius vas haberet,
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diff changeset
2036 plus acciperet, et qui minus, minus. Unus ergo fons ex parte sua
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diff changeset
2037 est, sed non eadem mensura recipientium. Et haec est sententia
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diff changeset
2038 beati Gregorii, XXII Moral. Secundo propter eamdem aeternitatis
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diff changeset
2039 mensuram, secundum Augustinum: quia omnes habebunt aeternam
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diff changeset
2040 beatitudinem, quia ibunt iusti in vitam aeternam, sed diversae sunt
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diff changeset
2041 propter capacitatem. Tertio propter caritatem, quae omnia unit,
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diff changeset
2042 gaudia singulorum faciens omnium, et e converso; Rom. XII, 15:
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diff changeset
2043 <i>gaudere cum gaudentibus</i> et cetera. Sed notandum, quod ex hoc
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diff changeset
2044 verbo Pelagiani acceperunt occasionem errandi. Dicunt enim, quod
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diff changeset
2045 pueri non baptizati decedentes, erunt in domo Dei salvati, sed non
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diff changeset
2046 in regno; quia supra III, 5, dicitur: <i>nisi quis renatus fuerit
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diff changeset
2047 ex aqua et spiritu sancto, non intrabit in regnum Dei</i>. Sed
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diff changeset
2048 contra hoc dicit Augustinus quod dominus dicit quod mansiones
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diff changeset
2049 huiusmodi sunt in domo Dei. Nihil autem magis est in regno quam
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diff changeset
2050 domus: nam regnum constituitur ex civitatibus, civitates autem ex
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diff changeset
2051 vicis, vici autem ex domibus. Si ergo mansiones sunt in domo,
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diff changeset
2052 manifestum est quod sunt in regno. Consequenter cum dicit <i>si quo
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diff changeset
2053 minus, dixissem vobis, quia vado parare vobis locum</i>, ostendit
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diff changeset
2054 facultatem suam ad praeparandum eis locum, si necesse esset. Posset
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diff changeset
2055 enim aliquis dicere: verum est quod in domo patris sui mansiones
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diff changeset
2056 multae paratae sunt: quod si non esset, non posset eas parare. Et
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diff changeset
2057 ideo dominus hoc excludens dicit, quod <i>si minus</i>, idest
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diff changeset
2058 mansiones non essent paratae, <i>dixissem vobis, quia vado parare
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diff changeset
2059 vobis locum</i>. Ubi videndum est quid est hoc quod dixit <i>parare
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diff changeset
2060 vobis locum</i>. Paratur autem locus dupliciter. Uno modo cum in se
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diff changeset
2061 disponitur, puta cum purgatur vel ampliatur locus; Is. LIV, 2:
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diff changeset
2062 <i>dilata locum tentorii tui</i>. Alio modo cum datur alicui
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diff changeset
2063 facultas intrandi; unde Ps. LXX, 3, petebat: <i>esto mihi in Deum
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diff changeset
2064 protectorem, et in locum munitum</i>; quasi diceret: semper sit
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diff changeset
2065 mihi facultas intrandi. Et secundum hoc potest dupliciter
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diff changeset
2066 intelligi. Si enim locus iste esset tale aliquid quod defectum
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diff changeset
2067 haberet, aut quodcumque creatum, subiaceret meae potestati ut
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diff changeset
2068 perficerem illum: nam omnis creatura potestati verbi subiecta est;
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diff changeset
2069 supra, I, 3: <i>omnia per ipsum facta sunt</i>. Si ergo ita esset,
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diff changeset
2070 quod haberet defectum, <i>dixissem vobis, quia vado parare vobis
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diff changeset
2071 locum</i>. Sed locus in se paratus est. Locus enim iste est ipse
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diff changeset
2072 Deus, ut dictum est, in quo est omnium perfectionum excellentia.
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diff changeset
2073 Sed forte non est vobis facultas intrandi, et ideo <i>si quo
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diff changeset
2074 minus</i>, idest si non haberetis facultatem intrandi, et non
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diff changeset
2075 essetis praedestinati ad locum illum, <i>dixissem vobis, quia vado
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diff changeset
2076 parare vobis locum</i>. Nam in potestate mea est ut praedestinarem
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diff changeset
2077 vos ad locum illum. Nam ipse cum patre et spiritu sancto
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diff changeset
2078 praedestinavit eos ad vitam aeternam; Eph. I, 4: <i>elegit nos in
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diff changeset
2079 ipso</i>. Sed quia supra dixerat: <i>quo ego vado, vos non potestis
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diff changeset
2080 me modo sequi</i>: ne crederent se finaliter ab eo abscissos esse,
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diff changeset
2081 ideo subiungit <i>et si abiero, et praeparavero vobis locum, iterum
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diff changeset
2082 veniam, et accipiam vos ad meipsum</i>: ubi ponit secundam
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diff changeset
2083 promissionem, scilicet inductionem in regnum. Ubi videtur esse
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diff changeset
2084 verborum contrarietas. Dixit enim: <i>si quo minus, dixissem quia
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diff changeset
2085 vado parare vobis locum</i>: ubi innuit quod non vadit ad parandum
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diff changeset
2086 locum. Hic autem dicitur <i>si abiero, et praeparavero vobis
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diff changeset
2087 locum</i>: ubi innuit, quod vadit ad parandum locum. Sed dicendum
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diff changeset
2088 quod uno modo posset legi coniunctim ut sit sensus: <i>si quo
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diff changeset
2089 minus</i>, idest si necesse esset, <i>dixissem vobis, quia vado
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diff changeset
2090 parare vobis locum</i>. Et iterum: <i>si quo minus</i>, idest <i>si
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diff changeset
2091 abiero et praeparavero vobis locum</i>. Secundum Augustinum autem
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diff changeset
2092 legitur distinctim, ut scilicet haec sit alia clausula ab illa.
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diff changeset
2093 Dominus praeparavit ab aeterno praedestinando, praeparavit
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diff changeset
2094 exequendo. Praeparavit autem per recessum suum. Unde illud quod
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diff changeset
2095 primo dixit, quod mansiones paratae erant, hoc intelligitur quantum
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diff changeset
2096 ad primam praeparationem ab aeterno: quod autem hic dicit <i>si
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diff changeset
2097 abiero et praeparavero</i> intelligitur quantum ad executionem
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diff changeset
2098 aeternae praedestinationis. Praeparavit autem dominus per recessum
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diff changeset
2099 suum nobis locum quinque modis. Primo quidem dando locum fidei.
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diff changeset
2100 Fides enim cum sit eorum quae non videntur, non erat de Christo
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diff changeset
2101 apud discipulos, quando eum personaliter videbant. Subtraxit ergo
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diff changeset
2102 se eis, ut quem habebant praesentia corporali, et videbant oculis
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diff changeset
2103 corporis, haberent praesentia spirituali, et cernerent oculo
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diff changeset
2104 mentis: quod est habere per fidem. Secundo demonstrando eis viam ad
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diff changeset
2105 locum eundi; Mich. I, v. 13: <i>ascendit pandens iter ante eos</i>.
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diff changeset
2106 Tertio pro eis orando; Hebr. VII, 25: <i>accedens per semetipsum ad
495930650732 to XML, fix initial link by hand
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diff changeset
2107 Deum salvare potest</i>; Deut. XXXIII, 26: <i>ascensor caeli
495930650732 to XML, fix initial link by hand
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diff changeset
2108 auxiliator tuus</i>. Quarto sursum attrahendo; Cant. I, v. 3:
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diff changeset
2109 <i>trahe me post te</i>; Coloss. III, 1: <i>si consurrexistis cum
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2110 Christo, quae sursum sunt quaerite</i>. Quinto spiritum sanctum eis
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diff changeset
2111 mittendo; supra VII, 39: <i>nondum erat spiritus datus, quia nondum
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2112 erat Iesus glorificatus</i>. Complementum autem glorificationis
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diff changeset
2113 Christi fuit in eius ascensione: et ideo statim cum ascendit,
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diff changeset
2114 spiritum sanctum misit discipulis suis. Sic ergo praedixit eis
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diff changeset
2115 corporalem recessum, dicens <i>si abiero et praeparavero vobis
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diff changeset
2116 locum</i>; deinde promittit eis spiritualem reditum, dicens
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diff changeset
2117 <i>iterum veniam et recipiam</i>. Veniam in fine mundi, Act. I, 11:
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diff changeset
2118 <i>quemadmodum vidistis eum ascendentem in caelum, sic veniet. Et
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diff changeset
2119 accipiam vos ad meipsum</i>, glorificatos in anima et corpore; I
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diff changeset
2120 Thess. IV, 16: <i>similiter rapiemur cum illis in nubibus obviam
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diff changeset
2121 Christo in aera</i>. Sed numquid spiritus apostolorum non
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diff changeset
2122 accipiuntur a Christo usque in finem mundi? Ad quod dicendum est,
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diff changeset
2123 quod Graecorum opinio est, quod sancti non vadunt ad Paradisum
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2124 usque ad diem iudicii. Sed si hoc esset, tunc apostolus frustra
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diff changeset
2125 haberet desiderium esse cum Christo, Phil. c. I, 23. Et ideo
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diff changeset
2126 dicendum, quod statim dissoluta huius habitationis domo, quantum ad
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diff changeset
2127 animam sumus cum Christo. Et sic hoc quod dicit <i>iterum veniam,
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diff changeset
2128 et accipiam vos ad meipsum</i>, potest exponi de adventu
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diff changeset
2129 spirituali, quo Christus semper visitat Ecclesiam fidelium, et
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diff changeset
2130 quemlibet sanctorum vivificat in morte. Ut sit sensus: <i>iterum
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diff changeset
2131 veniam</i>, ad Ecclesiam spiritualiter continue, <i>et accipiam vos
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diff changeset
2132 ad meipsum</i>: idest firmabo in fide et dilectione mea; Cant. VI,
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diff changeset
2133 1: <i>dilectus meus ascendit ad areolam aromatum</i>, idest ad
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diff changeset
2134 congregationem sanctorum, <i>ut pascatur</i>, idest delectetur in
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diff changeset
2135 virtutibus, <i>et lilia colligat</i>, idest, animas puras ad se
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diff changeset
2136 trahat, cum vivificat sanctos in morte. Deinde subdit fructum,
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diff changeset
2137 dicens <i>ut ubi ego sum et vos sitis</i>, idest, ubi est caput,
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diff changeset
2138 sint membra; ubi magister, sint discipuli; Matth. XXIV, 28: <i>ubi
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diff changeset
2139 fuerit corpus, illic congregabuntur et aquilae</i>; supra XII, 26:
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diff changeset
2140 <i>ubi ego sum, illic et minister meus erit</i>.</p>
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diff changeset
2141 <br />
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diff changeset
2142 <div class="D">Lectio 2</div>
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diff changeset
2143 <p title="Super Io., cap. 14 l. 2"><a name="87514"><span class=
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diff changeset
2144 "ref">[87514] Super Io., cap. 14 l. 2</span></a> Supra dominus
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diff changeset
2145 confortavit discipulos de suo recessu, promittens eis quod accessum
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diff changeset
2146 haberent ad patrem, hic consequenter agit de via per quam ad patrem
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diff changeset
2147 accedunt. Via autem non cognoscitur sine termino; et ideo etiam
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diff changeset
2148 agit de termino, et primo proponit viam et terminum, ut eis nota;
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diff changeset
2149 secundo quae proposuit manifestat, ibi <i>dicit ei Thomas domine,
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diff changeset
2150 nescimus quo vadis</i>. Circa primum sciendum, quod dominus
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diff changeset
2151 dixerat: <i>si abiero et praeparavero vobis locum, iterum veniam ad
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diff changeset
2152 vos</i>. Quia forte discipuli quaererent ab eo quo iret, sicut
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diff changeset
2153 supra XIII, 36, quaesivit Petrus: <i>domine, quo vadis?</i> Ideo
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diff changeset
2154 dominus haec sciens, dixit eis <i>et quo ego vado scitis, et viam
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diff changeset
2155 scitis</i>. Vado enim ad patrem, quem scitis per me vobis
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diff changeset
2156 manifestum; infra XVII, 6: <i>manifestavi nomen tuum hominibus quos
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diff changeset
2157 dedisti mihi</i>. Via autem per quam vado, sum ego, quem scitis;
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diff changeset
2158 supra I, 14: <i>vidimus gloriam eius</i>. Recte ergo dixit <i>quo
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diff changeset
2159 ego vado scitis, et viam scitis</i>: quia patrem sciebant per
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diff changeset
2160 Christum, et Christum per suam conversationem et praesentiam
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diff changeset
2161 noverant. Consequenter cum dicit <i>dicit ei Thomas</i> etc.,
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diff changeset
2162 manifestat dominus quae proposuit, et primo praemittitur
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diff changeset
2163 manifestationis occasio; secundo subditur propositorum
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diff changeset
2164 manifestatio, ibi <i>dicit eis Iesus: ego sum via, veritas et
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diff changeset
2165 vita</i>. Occasio autem manifestationis fuit dubitatio Thomae
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2166 interrogantis. Unde <i>dicit ei Thomas: domine, nescimus quo
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diff changeset
2167 vadis</i>, et cetera. Ubi attende, quod Thomas utrumque negat, quod
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diff changeset
2168 dominus affirmavit: nam dominus dixit, eos et viam et terminum viae
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2169 scire; Thomas autem negat se scire viam et terminum: tamen utrumque
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diff changeset
2170 verum est. Verum est enim quod sciebant, tamen nesciebant se scire.
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2171 Multa enim sciebant de patre et filio, quae a Christo didicerant;
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diff changeset
2172 sed ignorabant patrem esse ad quem Christus iret, et filium esse
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2173 viam qua iret. Difficile enim est quod eatur ad patrem. Nec mirum,
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diff changeset
2174 si ignorabant: quia licet Christum perfecte secundum hominem
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diff changeset
2175 scirent, eius tamen divinitatem imperfecte cognoscebant; Iob
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diff changeset
2176 XXVIII, v. 7: <i>semitam eius ignoravit avis</i>. Et subdit
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2177 <i>quomodo possumus viam scire?</i> Cognitio enim viae dependet ex
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2178 cognitione termini: quia ergo terminus ignotus est nobis, I Tim.
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2179 VI, 16: <i>lucem habitat inaccessibilem, quem nullus hominum vidit,
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diff changeset
2180 sed nec videre potest</i>, ideo via eius est nobis investigabilis,
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diff changeset
2181 secundum illud Rom. XI, 33: <i>investigabiles viae eius</i>.
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diff changeset
2182 Consequenter cum dicit <i>dicit eis Iesus: ego sum via, veritas et
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diff changeset
2183 vita</i>, ponitur quaesitorum manifestatio. Duo autem dominus
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diff changeset
2184 manifestanda proposuerat eis. Primo quidem viam et terminum eius;
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diff changeset
2185 secundo quod utrumque scirent. Primo ergo manifestat primum;
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diff changeset
2186 secundo secundum, ibi <i>si cognovissetis me, et patrem meum utique
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diff changeset
2187 cognovissetis</i>. Circa primum duo facit. Primo manifestat quid
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2188 sit via; secundo quid sit terminus, ibi <i>nemo venit ad patrem
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diff changeset
2189 nisi per me</i>. Via autem, ut dictum est, est ipse Christus: et
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diff changeset
2190 ideo dicit <i>ego sum via</i> et cetera. Quod quidem satis habet
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diff changeset
2191 rationem: nam per ipsum accessum habemus ad patrem, ut dicitur Rom.
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diff changeset
2192 V, 2. Competit etiam proposito quo intendit declarare dubitationem
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diff changeset
2193 discipuli dubitantis. Sed quia ista via non est distans a termino,
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diff changeset
2194 sed coniuncta, addit <i>veritas et vita</i>; et sic ipse simul est
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diff changeset
2195 via, et terminus. Via quidem secundum humanitatem, terminus
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diff changeset
2196 secundum divinitatem. Sic ergo secundum quod homo, dicit <i>ego sum
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diff changeset
2197 via</i>; secundum quod Deus, addit <i>veritas et vita</i>. Per quae
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diff changeset
2198 duo terminus huius viae convenienter designatur. Nam terminus huius
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diff changeset
2199 viae finis est desiderii humani, homo autem duo praecipue
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2200 desiderat: primo quidem veritatis cognitionem, quae est sibi
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2201 propria; secundo sui esse continuationem, quod est commune omnibus
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2202 rebus. Christus autem est via perveniendi ad veritatis cognitionem,
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2203 cum tamen ipse sit veritas; Ps. LXXXV, 11: <i>deduc me, domine, in
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2204 veritate, et ingrediar in via tua</i>. Christus etiam est via
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2205 perveniendi ad vitam cum tamen ipse sit vita; Ps. XV, 11: <i>notas
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2206 fecisti vias vitae</i>. Et ideo huius viae terminum per veritatem
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2207 et vitam designavit: quae duo supra I de Christo dicta sunt. Primo
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2208 quidem quod ipse sit vita: unde <i>in ipso vita erat</i>, deinde
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2209 quod sit veritas, quia <i>erat lux hominum</i>; lux autem veritas
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2210 est. Sed notandum, quod haec duo proprie et per se Christo
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2211 conveniunt. Veritas enim convenit ei per se quia ipse est verbum.
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2212 Nihil enim aliud est veritas quam adaequatio rei ad intellectum,
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2213 quod fit quando intellectus concipit rem prout est. Veritas ergo
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2214 intellectus nostri pertinet ad verbum nostrum, quod est conceptio
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2215 eius. Sed tamen licet verbum nostrum sit verum, non tamen est ipsa
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2216 veritas, cum non sit a seipso, sed ex hoc quod rei conceptae
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2217 adaequatur. Veritas ergo intellectus divini pertinet ad verbum Dei.
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2218 Sed quia verbum Dei est verum a seipso, cum non mensuretur a rebus,
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diff changeset
2219 sed res intantum sint verae inquantum ad similitudinem eius
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2220 accedunt: inde est quod verbum Dei est ipsa veritas. Et quia nullus
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2221 potest veritatem cognoscere nisi adhaereat veritati, oportet omnem
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2222 qui veritatem cognoscere desiderat, huic verbo adhaerere. Vita
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2223 autem proprie convenit sibi: quia omne quod aliquam operationem ex
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2224 se habet, dicitur vivens; non viventia autem dicuntur quae ex
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2225 seipsis motum non habent. Inter operationes vitae praecipuae sunt
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2226 operationes intellectuales: unde et ipse intellectus dicitur
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2227 vivens, et actio eius est vita quaedam. In Deo autem idem est
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2228 intelligere et intellectus: unde manifestum est quod filius, qui
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2229 est verbum intellectus patris, est vita sua. Sic ergo Christus
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2230 seipsum designavit viam, et coniunctam termino: quia ipse est
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2231 terminus habens in se quidquid desiderari potest, scilicet existens
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2232 veritas et vita. Si ergo quaeras, qua transeas, accipe Christum,
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2233 quia ipse est via; Is. XXX, v. 21: <i>haec est via, ambulate in
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2234 ea</i>. Et Augustinus dicit: <i>ambula per hominem, et pervenies ad
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2235 Deum. Melius est enim in via claudicare, quam praeter viam fortiter
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diff changeset
2236 ambulare</i>. Nam qui in via claudicat, etiam si parum
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2237 proficiscatur, appropinquat ad terminum; qui vero extra viam
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2238 ambulat, quanto fortius currit, tanto magis a termino elongatur. Si
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2239 vero quaeras quo vadis, adhaere Christo, quia ipse est veritas, ad
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2240 quam desideramus pervenire; Prov. VIII, 7: <i>veritatem meditabitur
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2241 guttur meum</i> et cetera. Si quaeris quo permaneas, adhaere
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2242 Christo, quia ipse est vita. Prov. VIII, 35: <i>qui me inveniet,
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2243 inveniet vitam, et hauriet salutem a domino</i>. Adhaere ergo
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2244 Christo, si vis esse securus: non enim poteris deviare, quia ipse
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2245 est via. Unde qui ei adhaerent, non ambulant in invio, sed per viam
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2246 rectam; Prov. IV, v. 11: <i>viam sapientiae monstrabo tibi</i>. E
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2247 contra dicitur de quibusdam: <i>viam veritatis habitaculi non
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2248 invenerunt</i>. Item non potest decipi, quia ipse est veritas, et
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2249 docet omnem veritatem; infra XVIII, 37: <i>in hoc natus sum, et ad
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2250 hoc veni, ut testimonium perhibeam veritati</i>. Item non potest
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diff changeset
2251 perturbari, quia ipse est vita et vitam dans; supra X, 10: <i>ego
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2252 veni ut vitam habeant, et abundantius habeant</i>. Nam, ut
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2253 Augustinus dicit, dominus dicit <i>ego sum via, veritas et
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2254 vita</i>, tamquam diceret qua vis ire? <i>Ego sum via</i>. Quo vis
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diff changeset
2255 ire? <i>Ego sum veritas</i>. Ubi vis permanere? <i>Ego sum
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2256 vita</i>. Non enim, ut Hilarius dicit, in erratica ducit ille qui
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2257 est via, nec illudit per falsa qui veritas est, neque in mortis
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2258 relinquit errore qui vita est. Vel aliter. Tria sunt in homine quae
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2259 ad sanctitatem pertinent, scilicet actio et contemplatio et
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2260 intentio: et ista perficiuntur a Christo. Nam activam exercentibus
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2261 Christus est via; in contemplativa vero perseverantibus Christus
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2262 est veritas: sed activorum et contemplantium intentionem dirigit ad
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diff changeset
2263 vitam, scilicet aeternam. Docet enim ire, et praedicare pro futuro
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2264 saeculo. Sic ergo dominus est nobis via qua imus ad ipsum, et per
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diff changeset
2265 ipsum ad patrem. Sed cum ipsemet qui via est, vadit ad patrem,
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diff changeset
2266 numquid ipse est sibi via? Sed, ut Augustinus dicit, ipse est via,
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2267 et qui vadit per viam, et quo vadit: unde ipse per seipsum ad
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2268 seipsum vadit. Nam ipse inquantum est homo, via est: unde per
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2269 carnem venit, manens ubi erat; et per carnem vadit, non relinquens
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2270 quo venerat; per carnem etiam ad se redit veritatem et vitam: nam
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2271 Deus venerat per carnem ad homines, veritas ad mendaces, vita ad
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2272 mortales. <i>Est enim Deus verax, omnis autem homo mendax</i>: Rom.
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2273 III, 4. Cum autem se ab hominibus abstulit, atque illuc ubi nemo
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2274 mentitur, carnem suam levavit, idem ipse qui verbum caro factum
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2275 est, per carnem suam ad veritatem, quae est ipse, remeavit. Et
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2276 simile est si dicerem: et mens mea, dum loquor aliquibus, ad eos
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2277 exit, nec tamen me relinquit: cum autem tacuero, quodammodo ad me
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2278 redeo, et cum illis quibus loquor, maneo. Sic ergo Christus, qui
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2279 nobis est via, etiam sibi ipsi, idest carni, factus est via, ut ad
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2280 veritatem et vitam iret. Consequenter cum dicit <i>nemo venit ad
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diff changeset
2281 patrem nisi per me</i>, manifestat quod quaesitum fuerat quantum ad
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diff changeset
2282 terminum viae. Via autem, quae est Christus, ut dictum est, ducit
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diff changeset
2283 ad patrem. Sed quia pater et filius sunt unum, ideo haec via ducit
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diff changeset
2284 etiam ad seipsum. Et ideo dicit Christus se esse terminum viae.
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diff changeset
2285 <i>Nemo</i>, inquit, <i>venit ad patrem nisi per me</i>. Sed
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diff changeset
2286 sciendum quod, sicut apostolus dicit, <i>nemo novit quae sunt
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diff changeset
2287 hominis, nisi spiritus eius qui in ipso est</i>, quod intelligendum
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diff changeset
2288 est nisi inquantum homo vult se manifestare. Secretum autem suum
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diff changeset
2289 manifestat quis per verbum suum: et ideo nullus potest venire ad
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diff changeset
2290 secretum hominis nisi per verbum hominis. Quia ergo et <i>quae Dei
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diff changeset
2291 sunt nemo novit nisi spiritus Dei</i>, nullus potest venire ad
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diff changeset
2292 notitiam patris nisi per verbum suum, quod est filius eius; Matth.
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diff changeset
2293 XI, 27: <i>neque patrem quis novit nisi filius</i>. Et sicut homo
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diff changeset
2294 volens revelare se verbo cordis, quod profert ore, induit
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diff changeset
2295 quodammodo ipsum verbum litteris vel voce, ita Deus, volens se
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diff changeset
2296 manifestare hominibus, verbum suum conceptum ab aeterno, carne
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diff changeset
2297 induit in tempore. Et sic nullus ad notitiam patris pervenire
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diff changeset
2298 potest nisi per filium. Unde supra X, 9, dicit: <i>ego sum ostium.
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diff changeset
2299 Per me si quis introierit salvabitur</i>. Sed notandum, secundum
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diff changeset
2300 Chrysostomum, quod supra VI, 44, dominus dicit: <i>nemo potest
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diff changeset
2301 venire ad me, nisi pater meus traxerit eum</i>, hic autem dicit
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2302 <i>nemo venit ad patrem nisi per me</i>. In quo ostenditur
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diff changeset
2303 aequalitas filii ad patrem. Patet ergo quae sit via, quia Christus;
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diff changeset
2304 quis terminus, quia pater. Consequenter cum dicit <i>si
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diff changeset
2305 cognovissetis me, et patrem meum utique cognovissetis</i>, ostendit
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2306 quod discipuli utrumque cognoscunt, scilicet quo vadit, et viam, et
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diff changeset
2307 primo proponit manifestationem; secundo excludit emergentem
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diff changeset
2308 dubitationem, ibi <i>dicit ei Philippus: domine, ostende nobis
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diff changeset
2309 patrem</i>. Circa primum duo facit. Primo ostendit concomitantiam
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diff changeset
2310 notitiae habitae de filio ad notitiam habitam de patre; secundo
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diff changeset
2311 manifestat quomodo discipuli se habeant ad notitiam patris, ibi
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diff changeset
2312 <i>et amodo cognoscetis eum</i>. Dicit ergo primo: dixi quod sum
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diff changeset
2313 via, et quod scitis viam, scilicet me: ergo et quo vado scitis,
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diff changeset
2314 quia notitia de me non potest haberi sine notitia patris. Et hoc
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diff changeset
2315 est quod dicit <i>si cognovissetis me, et patrem meum utique
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diff changeset
2316 cognovissetis</i>. Supra VIII, 19, Iudaeis dicit: <i>si me
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2317 sciretis, et patrem meum forsitan sciretis</i>. Quid est ergo quod
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diff changeset
2318 dicit <i>si cognovissetis me, et patrem meum utique
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diff changeset
2319 cognovissetis</i>: ibi autem dicit forsitan? Videtur quod ibi
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diff changeset
2320 dubitaverit de eo quod hic asserit. Sed dicendum, quod ibi
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diff changeset
2321 loquebatur Iudaeis quos increpabat; et ideo addit <i>forsitan</i>,
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2322 non dubitans, sed increpans eos. Hic autem loquitur discipulis quos
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2323 instruit; et ideo veritatem eis cum assertione proponit, dicens
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diff changeset
2324 <i>si cognovissetis me, et patrem meum utique cognovissetis</i>;
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diff changeset
2325 quasi dicat: si sciretis meam gratiam et dignitatem, et eam utique
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diff changeset
2326 quae patris est sciretis. Per nihil enim aliud res melius scitur
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diff changeset
2327 quam per verbum et imaginem suam; filius autem est verbum patris;
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diff changeset
2328 supra I, 1: <i>in principio erat verbum, et verbum erat apud
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diff changeset
2329 Deum</i>; ibid. 14: <i>verbum caro factum est, et habitavit in
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diff changeset
2330 nobis; et vidimus gloriam eius, gloriam quasi unigeniti a
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diff changeset
2331 patre</i>. Filius etiam est imago patris; Col. I, 15: <i>qui est
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diff changeset
2332 imago invisibilis Dei</i>; Hebr. I, 3: <i>qui cum sit splendor
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diff changeset
2333 gloriae et figura substantiae eius</i>. In filio ergo cognoscitur
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diff changeset
2334 pater, ut in verbo et imagine propria. Sed notandum, quod inquantum
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diff changeset
2335 aliquid accedit ad similitudinem paterni verbi, intantum in ipso
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diff changeset
2336 cognoscitur pater, et similiter inquantum habet de imagine patris.
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diff changeset
2337 Cum autem omne verbum creatum sit aliqua similitudo illius verbi,
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diff changeset
2338 et in qualibet re inveniatur similitudo divinitatis, vel imaginis
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diff changeset
2339 vel vestigii, sed imperfecta: inde est quod per nullam creaturam et
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diff changeset
2340 a nulla intelligentia et conceptione intellectus creati potest
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diff changeset
2341 cognosci perfecte idipsum quod Deus est; sed solum verbum
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diff changeset
2342 unigenitum quod est perfectum et perfecta imago patris, ipsum quod
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diff changeset
2343 quid est patris cognoscit et comprehendit. Unde, secundum Hilarium,
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diff changeset
2344 possunt haec verba aliter continuari. Nam cum dominus dicit <i>nemo
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diff changeset
2345 venit ad patrem nisi per me</i>, interrogatus Arius, quomodo itur
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diff changeset
2346 ad patrem per filium, respondet, quod per doctrinae admonitionem,
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diff changeset
2347 inquantum scilicet filius sua doctrina instruit homines de patre,
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diff changeset
2348 secundum illud infra XVII, 6: <i>pater, manifestavi nomen tuum
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diff changeset
2349 hominibus</i>. Sed dominus hoc excludens dicit <i>si cognovissetis
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diff changeset
2350 me, et patrem meum utique cognovissetis</i>; quasi dicat: Arius vel
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diff changeset
2351 alius quicumque homo annuntiare quidem potest de patre, sed nullus
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diff changeset
2352 est tantus quod eo cognito, cognoscatur pater, nisi solus filius,
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diff changeset
2353 qui est eiusdem naturae cum ipso. Consequenter cum dicit <i>et
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diff changeset
2354 amodo cognoscetis eum</i>, ostendit quomodo discipuli se habeant ad
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diff changeset
2355 cognitionem patris. Dixerat autem dominus supra discipulis, quod
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diff changeset
2356 patrem cognoscunt, <i>quo</i>, inquiens, <i>vado scitis</i>. Et hoc
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diff changeset
2357 Thomas negavit, dicens: <i>domine, nescimus quo vadis</i>. Et ideo
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diff changeset
2358 hic dominus ostendit quod aliquo modo cognoscunt patrem, ut
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diff changeset
2359 ostendat verbum suum verum esse, et aliquo modo non cognoscunt, ut
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diff changeset
2360 verbum Thomae sit verum. Et ponit ad hoc duplicem patris
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diff changeset
2361 cognitionem: unam quae erit in futuro; aliam quae fuit in
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diff changeset
2362 praeterito. Dicit ergo, quod <i>amodo cognoscetis eum</i>. Dicit
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diff changeset
2363 autem <i>amodo</i>, quia duplex cognitio habetur de patre. Una
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diff changeset
2364 perfecta, quae est per immediatam eius visionem, quae erit in
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diff changeset
2365 patria; I Io. III, 2: <i>cum apparuerit, similes ei erimus</i>;
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diff changeset
2366 alia est imperfecta, quae est per speculum et in aenigmate, quam
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diff changeset
2367 habemus per fidem; I Cor. XIII, 12: <i>videmus nunc per speculum et
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2368 in aenigmate</i>. Potest ergo hic intelligi de utraque; ut sit
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diff changeset
2369 sensus: <i>amodo cognoscetis eum</i>, cognitione perfecta in
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diff changeset
2370 patria, infra XVI, 25: <i>palam de patre meo annuntiabo vobis</i>,
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diff changeset
2371 quasi dicat: verum est, quod non cognoscitis eum perfecta
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diff changeset
2372 cognitione, sed <i>amodo cognoscetis eum</i>, peracto mysterio
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diff changeset
2373 passionis meae. Vel <i>amodo</i>, idest post resurrectionem meam et
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diff changeset
2374 ascensionem et missionem spiritus sancti, <i>cognoscetis eum</i>,
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diff changeset
2375 cognitione fidei perfecta, quia, cum venerit spiritus Paraclitus,
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diff changeset
2376 <i>ille vos docebit omnia, et suggeret vobis omnia quaecumque
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diff changeset
2377 dixero vobis</i>: infra XIV, 26. Sic ergo verum dicis, quod nescis
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diff changeset
2378 eum cognitione perfecta; sed ego verum dico, quia <i>vidistis
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diff changeset
2379 eum</i>; Baruch III, v. 38: <i>post haec in terris visus est, et
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diff changeset
2380 cum hominibus conversatus est</i>. Viderunt enim Christum, secundum
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diff changeset
2381 carnem assumptam, in qua erat verbum, et in verbo pater: unde in
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diff changeset
2382 ipso viderunt patrem; supra VIII, 29: <i>qui me misit, mecum
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diff changeset
2383 est</i>. Sed attende, quod pater non erat in carne per unitatem
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diff changeset
2384 personae, sed erat in verbo incarnato per unitatem naturae, et in
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diff changeset
2385 Christo incarnato videbatur pater; supra I, v. 14: <i>vidimus
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diff changeset
2386 gloriam eius, gloriam quasi unigeniti a patre</i>.</p>
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diff changeset
2387 <br />
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diff changeset
2388 <div class="D">Lectio 3</div>
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diff changeset
2389 <p title="Super Io., cap. 14 l. 3"><a name="87515"><span class=
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diff changeset
2390 "ref">[87515] Super Io., cap. 14 l. 3</span></a> Hic dominus solvit
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diff changeset
2391 emergentem dubitationem discipuli, et primo ponitur ipsius
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diff changeset
2392 dubitantis positio; secundo dubitationis remotio, ibi <i>dicit ei
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diff changeset
2393 Iesus</i> et cetera. Circa primum sciendum, quod dominus supra
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diff changeset
2394 discipulis promisit quoddam futurum, scilicet perfectam Dei
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diff changeset
2395 cognitionem, cum dixit: <i>amodo cognoscetis eum</i>: aliud
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diff changeset
2396 praeteritum, scilicet quod viderunt eum. Quod audiens Philippus,
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diff changeset
2397 credebat se vidisse patrem; sed petit eius cognitionem, dicens
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diff changeset
2398 <i>domine, ostende nobis patrem</i>: ut petitio huius ostensionis
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diff changeset
2399 non referatur ad visionem, sed ad cognitionem, <i>et sufficit
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diff changeset
2400 nobis</i>. Nec mirum, quia visio patris est finis omnium
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diff changeset
2401 desideriorum et actionum nostrarum, ita ut nil amplius requiratur;
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diff changeset
2402 Ps. XV, 11: <i>adimplebis visione vultus tui</i>; Ps. CII, 5:
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diff changeset
2403 <i>qui replet in me laetitia cum vultu tuo</i>, idest, in bonis
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diff changeset
2404 desiderium tuum. Hic removetur dubitatio, et primo ponitur
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diff changeset
2405 dubitationis remotio; secundo subditur dictorum manifestatio, ibi
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diff changeset
2406 <i>verba quae ego loquor vobis, a meipso non loquor</i>. In prima
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diff changeset
2407 primo arguit tarditatem; secundo instruit veritatem, ibi
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diff changeset
2408 <i>Philippe, qui videt me, videt et patrem</i>; tertio reprobat
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diff changeset
2409 petitionem, ibi <i>quomodo tu dicis: ostende nobis patrem?</i>
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diff changeset
2410 Dicit ergo primo <i>tanto tempore vobiscum sum, et non cognovistis
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diff changeset
2411 me?</i> Quasi dicat: ex diuturna conversatione qua tanto tempore
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diff changeset
2412 vobiscum conversatus sum, debuissetis me cognoscere. Et si
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2413 cognovissetis me, cognosceretis utique et patrem. Ex hoc ergo quod
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diff changeset
2414 tu non cognoscis patrem, das intelligere quod tu non cognoscis me:
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diff changeset
2415 in quo arguendus es tarditatis; Matth. XV, 16: <i>adhuc et vos sine
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2416 intellectu estis?</i> Hebr. V, 12: <i>cum deberetis magistri esse
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diff changeset
2417 propter tempus, rursum indigetis ut vos doceamini</i>. Sed hic
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diff changeset
2418 incidit dubitatio: quia supra dominus dixit discipulis, quod eum
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diff changeset
2419 sciebant, cum dixit, <i>viam scitis</i> etc., hic autem videtur
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diff changeset
2420 dicere contrarium, dicens <i>si cognovissetis me, et patrem meum
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2421 utique cognovissetis</i>. Sed dicendum, secundum Augustinum, quod
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diff changeset
2422 inter discipulos aliqui erant qui Christum secundum quod erat
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2423 verbum Dei, cognoscebant: quorum unus erat Petrus, ubi dixit: <i>tu
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2424 es Christus filius Dei vivi</i>. Alii erant qui vere eum non
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2425 cognoscebant, intra quos erat Philippus. Quantum ergo ad primos
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diff changeset
2426 dicit dominus: <i>quo ego vado scitis</i>; sed quantum ad secundos
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diff changeset
2427 dicit <i>si cognovissetis me, et patrem meum utique
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diff changeset
2428 cognovissetis</i>. Vel aliter. Christus dupliciter cognosci
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2429 poterat: scilicet secundum humanam naturam, et sic omnes sciebant;
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diff changeset
2430 et quantum ad hoc dicit: <i>et quo ego vado, scitis, et viam
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parents: 30
diff changeset
2431 scitis</i>. Et secundum divinam, et sic eum nondum perfecte
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parents: 30
diff changeset
2432 cognoverant; et quantum ad hoc dicit <i>si cognovissetis me, et
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parents: 30
diff changeset
2433 patrem meum utique cognovissetis</i>. Et hoc patet per hoc quod
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parents: 30
diff changeset
2434 subdit <i>Philippe, qui videt me, videt et patrem</i>; quasi
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parents: 30
diff changeset
2435 diceret: si cognosceretis me, cognosceretis patrem; et sic non
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parents: 30
diff changeset
2436 diceres <i>ostende nobis patrem</i>, quia iam vidisses eum, me
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parents: 30
diff changeset
2437 viso; supra VIII, 19: <i>si me sciretis, forsitan et patrem meum
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parents: 30
diff changeset
2438 sciretis</i>. Sed ex hoc Sabellius erroris sui fulcimentum sumit,
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parents: 30
diff changeset
2439 dicens: quid est hoc quod dixit <i>qui videt me, videt et
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parents: 30
diff changeset
2440 patrem</i>, nisi quia idem ipse sit pater et filius? Ad hoc dicit
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parents: 30
diff changeset
2441 Hilarius: si hoc ita esset, dominus dixisset <i>qui videt me, videt
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parents: 30
diff changeset
2442 patrem</i>, nulla coniunctione apposita; sed quia coniunctionem
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parents: 30
diff changeset
2443 addidit, dicens <i>videt et patrem</i>, distinctionem ostendit. Et
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parents: 30
diff changeset
2444 est similis modus loquendi, secundum Augustinum, sicut quis de
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parents: 30
diff changeset
2445 duobus similibus loquens dicit: si vidisti istum, vidisti et illum.
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parents: 30
diff changeset
2446 In filio autem est perfectissima similitudo patris; et ideo dicit
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parents: 30
diff changeset
2447 <i>qui videt me, videt et patrem</i>. Sed adhuc in filio est maior
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parents: 30
diff changeset
2448 similitudo quam in hominibus, quia in eis numquam potest esse
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parents: 30
diff changeset
2449 similitudo secundum eamdem formam vel qualitatem numero, sed solum
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parents: 30
diff changeset
2450 secundum speciem: in filio autem est eadem natura numero, quae est
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parents: 30
diff changeset
2451 in patre; et ideo magis in visione filii videtur pater, quam in
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parents: 30
diff changeset
2452 visione alicuius hominis, quantumcumque simillimi videantur. Sed
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parents: 30
diff changeset
2453 notandum, quod ex verbis quae hic dicuntur, excluditur error Arii
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parents: 30
diff changeset
2454 quantum ad duo. Primo quantum ad hoc quod negabat
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parents: 30
diff changeset
2455 consubstantialitatem. Impossibile est enim quod in visione
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parents: 30
diff changeset
2456 substantiae creatae possit videri substantia increata, sicut per
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parents: 30
diff changeset
2457 cognitionem substantiae unius generis non potest haberi cognitio
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parents: 30
diff changeset
2458 substantiae alterius generis. Manifestum est ergo quod filius non
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parents: 30
diff changeset
2459 est substantia creata, sed est consubstantialis patri: alias qui
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parents: 30
diff changeset
2460 videt filium, non videret patrem. Secundo quantum ad hoc quod
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parents: 30
diff changeset
2461 dicunt super illud I Tim. I, 17: <i>regi saeculorum immortali,
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parents: 30
diff changeset
2462 invisibili, soli Deo</i>, scilicet quod solus pater est
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parents: 30
diff changeset
2463 invisibilis, filius vero in sua natura multoties sit visus: quod si
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parents: 30
diff changeset
2464 esset, sequeretur etiam quod pater visus esset frequenter, quia qui
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parents: 30
diff changeset
2465 videt filium, videt et patrem. Cum ergo pater invisibilis sit
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parents: 30
diff changeset
2466 secundum suam naturam, impossibile est quod filius secundum suam
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parents: 30
diff changeset
2467 naturam sit visus. Sed obiicit aliquis, cur dominus reprehenderit
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parents: 30
diff changeset
2468 Philippum, qui videns filium, quaerebat videre patrem, cum non sit
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parents: 30
diff changeset
2469 reprehendendus quispiam qui videns imaginem, videre velit rem
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parents: 30
diff changeset
2470 imaginatam? Ad quod Chrysostomus respondet dicens, quod Philippus
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parents: 30
diff changeset
2471 audiens de visione patris et cognitione eius, volebat ipsum patrem
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parents: 30
diff changeset
2472 corporeis oculis videre, sicut et ipsum filium aestimabat vidisse:
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parents: 30
diff changeset
2473 et ideo hoc dominus improbavit, ostendens ei quod neque ipsum
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parents: 30
diff changeset
2474 filium in sui natura vidit oculo corporali. Augustinus autem dicit,
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parents: 30
diff changeset
2475 quod dominus non improbavit petitionem, sed petentis animam. Nam
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diff changeset
2476 Philippus dicit <i>ostende nobis patrem, et sufficit nobis</i>,
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parents: 30
diff changeset
2477 quasi dicat: nos cognoscimus te, sed hoc non sufficit. Et sic
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parents: 30
diff changeset
2478 credebat quod in cognitione filii non esset perfecta sufficientia,
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parents: 30
diff changeset
2479 sed in cognitione patris. Ex quo videbatur sentire filium esse
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parents: 30
diff changeset
2480 minorem patre. Et hoc dominus increpavit, ostendens quod in
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parents: 30
diff changeset
2481 cognitione filii sit eadem sufficientia quae est in cognitione
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parents: 30
diff changeset
2482 patris, dicens <i>qui videt me, videt et patrem</i>. Et ideo
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parents: 30
diff changeset
2483 consequenter cum dicit <i>quomodo tu dicis: ostende nobis
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parents: 30
diff changeset
2484 patrem?</i> Improbat primo eius petitionem; secundo radicem
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parents: 30
diff changeset
2485 petitionis. Petitionem improbat quidem dicens <i>quomodo tu dicis:
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parents: 30
diff changeset
2486 ostende nobis patrem?</i> Ex quo scilicet pater in filio videtur.
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diff changeset
2487 Poterat quidem Philippus dicere, quod habetur Iob c. XXXIX, 34:
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diff changeset
2488 <i>qui leviter locutus sum, respondere quid possum? Manum meam
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diff changeset
2489 ponam super os meum</i>. Radicem petitionis improbat cum dicit
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diff changeset
2490 <i>non credis quia ego in patre, et pater in me est?</i> Quasi
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parents: 30
diff changeset
2491 dicat: tu vis habere patrem, credens in eo habere sufficientiam;
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diff changeset
2492 sed si ita credis, <i>non credis quia ego in patre et pater in me
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diff changeset
2493 est</i>. Nam si hoc crederes, sperares quod in me haberes omnem
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parents: 30
diff changeset
2494 sufficientiam quam in patre. Hoc autem quod dicit <i>ego in patre
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parents: 30
diff changeset
2495 et pater in me est</i>, dicitur propter essentiae unitatem, de qua
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parents: 30
diff changeset
2496 dicitur supra X, 30: <i>ego et pater unum sumus</i>. Sciendum est
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diff changeset
2497 enim, quod essentia aliter se habet in divinis ad personam et
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diff changeset
2498 aliter in hominibus. Nam in hominibus essentia Socratis non est
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parents: 30
diff changeset
2499 Socrates, quia Socrates est quid compositum; sed in divinis
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parents: 30
diff changeset
2500 essentia est idem personae secundum rem, et sic essentia patris est
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diff changeset
2501 pater, et essentia filii, filius. Ubicumque ergo est essentia
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diff changeset
2502 patris, est ipse pater; et ubicumque est essentia filii, est ipse
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parents: 30
diff changeset
2503 filius. Essentia autem patris est in filio, et essentia filii est
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diff changeset
2504 in patre. Ergo filius est in patre, et pater in filio. Et sic
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diff changeset
2505 exponit Hilarius. Hic dominus manifestat suam responsionem, et
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diff changeset
2506 primo per opera quae facit per seipsum; secundo per opera quae
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diff changeset
2507 facturus erat per discipulos, ibi <i>amen, amen dico vobis: qui
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diff changeset
2508 credit in me, opera quae ego facio, et ipse faciet</i>. In prima
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parents: 30
diff changeset
2509 ergo praemittit opera quae ipse facit; secundo concludit fidei
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diff changeset
2510 conclusionem, ibi <i>non creditis quia ego in patre et patre in me
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diff changeset
2511 est?</i> Fides autem de Christo quod esset Deus, poterat ex duobus
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2512 manifestari: scilicet ex eius doctrina, et ex miraculis. Et haec
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diff changeset
2513 duo, infra, dominus dicit: <i>si opera non fecissem in eis quae
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diff changeset
2514 nemo alius fecit, peccatum non haberent</i>: quantum ad primum.
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diff changeset
2515 <i>Et si non venissem et locutus eis non fuissem, peccatum non
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diff changeset
2516 haberent</i>, et, supra VII, 46, <i>numquam sic locutus est
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diff changeset
2517 homo</i>: quantum ad secundum. Supra IX, 32, dixit de eo caecus:
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diff changeset
2518 <i>a saeculo non est auditum, quod quis aperuit oculos caeci
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diff changeset
2519 nati</i>. Ex his duobus dominus divinitatem suam ostendit. Quantum
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parents: 30
diff changeset
2520 ad primum dicit <i>verba quae ego loquor vobis</i>, scilicet organo
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diff changeset
2521 humanitatis, <i>a meipso non loquor</i>, sed ab eo qui est in me,
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parents: 30
diff changeset
2522 scilicet a patre; supra VIII, 26: <i>ego quae audivi a patre meo
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parents: 30
diff changeset
2523 haec loquor in mundo</i>. Pater ergo qui in me loquitur est in me.
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diff changeset
2524 Sed quia quidquid homo loquitur, necesse est quod a primo verbo hoc
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diff changeset
2525 habeat: primum autem verbum, scilicet verbum Dei, est a patre; ergo
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parents: 30
diff changeset
2526 necesse est quod omnia verba quae loquimur sint a Deo. Cum ergo
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parents: 30
diff changeset
2527 quis loquitur verba quae habet a patre, pater est in eo. Quantum ad
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parents: 30
diff changeset
2528 secundum dicit <i>pater in me manens ipse facit opera</i>, quia
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diff changeset
2529 nullus opera quae ego facio posset facere; supra V, 19: <i>non
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parents: 30
diff changeset
2530 potest filius a se facere quidquam</i>. Sed quaerit Chrysostomus
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parents: 30
diff changeset
2531 quomodo Christus a verbis incipiens venit ad opera. Dixit enim:
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diff changeset
2532 <i>verba quae ego loquor vobis, a meipso non loquor</i>, et postea
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parents: 30
diff changeset
2533 dicit: <i>ipse facit opera</i>. Sed hoc solvitur dupliciter. Uno
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parents: 30
diff changeset
2534 modo secundum Chrysostomum, qui dicit, secundum coniunctionis modum
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parents: 30
diff changeset
2535 praedictum, quod primo loquitur de doctrina, et postea loquitur de
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diff changeset
2536 miraculis. Secundum Augustinum, dicendum, quod verba quae dominus
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parents: 30
diff changeset
2537 loquebatur, vocat opera: supra VI, 29: <i>hoc est opus Dei, ut
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parents: 30
diff changeset
2538 credatis in eum quem misit ille</i>. Ideo cum dicit <i>ipse facit
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parents: 30
diff changeset
2539 opera</i>, dat intelligere quod verba ipsius sunt quaedam opera.
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parents: 30
diff changeset
2540 Sed nota, quod ex his duobus distinctim duae haereses fulcimentum
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parents: 30
diff changeset
2541 suum sumunt: quia quod dicit: <i>ego in patre</i>, sumit pro se
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parents: 30
diff changeset
2542 Sabellius dicens, eumdem esse patrem et filium; quod autem dicit:
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parents: 30
diff changeset
2543 <i>a me ipso non loquor</i>, assumit Arius, concludens ex hoc
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parents: 30
diff changeset
2544 filium esse minorem patre. Sed per ipsa eadem dictae haereses
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parents: 30
diff changeset
2545 excluduntur. Nam si idem esset pater et filius, ut Sabellius
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parents: 30
diff changeset
2546 fingit, non diceret filius <i>verba quae ego loquor vobis, a meipso
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parents: 30
diff changeset
2547 non loquor</i>. Si vero filius esset minor patre, ut blasphemat
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parents: 30
diff changeset
2548 Arius, non diceret <i>pater in me manens, ipse facit opera</i>.
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parents: 30
diff changeset
2549 Quia ergo ex duobus praedictis manifestatur fides Trinitatis, ideo
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parents: 30
diff changeset
2550 contra concludit fidem ipsam, dicens <i>non creditis quia ego in
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parents: 30
diff changeset
2551 patre, et pater in me est?</i> Hoc quidem quomodo intelligendum
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parents: 30
diff changeset
2552 sit, expositum est supra. In Graeco habetur <i>credite</i>,
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parents: 30
diff changeset
2553 scilicet mihi, <i>quia ego in patre, et pater in me est</i>. Vel
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parents: 30
diff changeset
2554 mirum, quia non creditis, <i>quia ego in patre, et pater in me
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parents: 30
diff changeset
2555 est</i>. Sed attende, quod antea locutus est solum Philippo; sed ab
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parents: 30
diff changeset
2556 eo loco ubi dicit, <i>verba quae ego loquor</i> etc., loquitur
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parents: 30
diff changeset
2557 omnibus apostolis simul. Quod si non sufficiunt ad ostendendum
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parents: 30
diff changeset
2558 consubstantialitatem verba quae ego dico, saltem <i>propter opera
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parents: 30
diff changeset
2559 ipsa credite</i>. Supra V, v. 36: <i>opera quae dedit mihi pater ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
2560 faciam ea, ipsa testimonium perhibent de me</i>; et X, 38: <i>si
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parents: 30
diff changeset
2561 mihi non creditis, operibus credite</i>. Postquam dominus
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parents: 30
diff changeset
2562 manifestavit ea quae dixerat, per opera quae faciebat per seipsum,
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parents: 30
diff changeset
2563 hic manifestat ea per opera quae facturus erat per discipulos, et
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parents: 30
diff changeset
2564 primo proponit opera discipulorum; secundo insinuat modum operandi,
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parents: 30
diff changeset
2565 ibi <i>quodcumque petieritis</i>. In prima primo proponit opera
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parents: 30
diff changeset
2566 discipulorum; secundo assignat rationem dicti, ibi <i>quia ad
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parents: 30
diff changeset
2567 patrem vado</i>. Dicit ergo primo <i>amen, amen dico vobis</i>,
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parents: 30
diff changeset
2568 quasi dicat: opera quae ego facio, adeo magna sunt quod praebent
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parents: 30
diff changeset
2569 sufficienter argumentum divinitatis meae; sed si haec vobis non
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parents: 30
diff changeset
2570 sufficiant, respiciatis ad opera quae per alios facturus sum.
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parents: 30
diff changeset
2571 Potissimum enim signum magnae virtutis est ut homo non solum per
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parents: 30
diff changeset
2572 se, sed etiam per alios eximia operetur; et ideo dicit <i>amen,
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parents: 30
diff changeset
2573 amen, dico vobis: qui credit in me, opera quae ego facio, et ipse
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parents: 30
diff changeset
2574 faciet</i>: quae verba non solum monstrant virtutem divinitatis in
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parents: 30
diff changeset
2575 Christo, sed etiam virtutem fidei, et coniunctionem Christi cum
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parents: 30
diff changeset
2576 fidelibus. Sicut enim filius operatur propter patrem in se manentem
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parents: 30
diff changeset
2577 per unitatem naturae, ita et fideles operantur propter Christum in
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parents: 30
diff changeset
2578 se manentem per fidem; Eph. III, 17: <i>habitare Christum per fidem
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parents: 30
diff changeset
2579 in cordibus vestris</i>. Opera autem quae Christus fecit et
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diff changeset
2580 discipuli faciunt virtute Christi sunt opera miraculorum; Mc. ult.,
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diff changeset
2581 17: <i>signa autem eos qui crediderint, haec sequentur: in nomine
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diff changeset
2582 meo Daemonia eiicient, linguis loquentur novis, serpentes
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diff changeset
2583 tollent</i> et cetera. Sed mirabile est quod subdit <i>et maiora
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diff changeset
2584 horum faciet</i>. Uno modo ut dicamus quod dominus per apostolos
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diff changeset
2585 plura et maiora facit quam per seipsum. Maximum enim inter miracula
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diff changeset
2586 Christi fuit quod ad tactum fimbriae eius sanabantur infirmi, ut
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diff changeset
2587 habetur Matth. IX, 20. Sed de Petro legitur Act. V, 15 quod ad eius
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diff changeset
2588 umbram sanabantur infirmi. Magis autem est quod sanet umbra quam
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diff changeset
2589 fimbria. Alio modo, ut dicamus, quod Christus plura fecit per verba
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diff changeset
2590 discipulorum, quam per sua. Loquitur enim hic dominus de operibus
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diff changeset
2591 quae facta erant per verba, ut Augustinus dicit, quae opera tunc
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diff changeset
2592 dicebat ubi verba quae loquebatur, et eorumdem verborum fructus
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diff changeset
2593 erat fides illorum. Legitur enim de Christo Matth. XIX, 22, quod
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diff changeset
2594 adolescens non fuit inductus ad vendendum quae habebat, et eum
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diff changeset
2595 sequendum. Nam cum diceret adolescenti: <i>vade, et vende omnia
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diff changeset
2596 quae habes, et da pauperibus</i>, subditur: <i>abiit tristis</i>.
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diff changeset
2597 Sed de Petro et aliis apostolis legitur Act. IV, quod eis
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diff changeset
2598 praedicantibus vendebant possessiones et omnia quae habebant, et
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diff changeset
2599 afferebant pretium earum ad pedes apostolorum. Sed obviat aliquis,
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diff changeset
2600 quod dominus non dicit quod apostoli maiora facient, sed <i>qui
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diff changeset
2601 credit in me</i>. Numquid ergo qui non fecit maiora quam Christus,
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diff changeset
2602 non est computandus inter credentes in Christum? Absit. Durum enim
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diff changeset
2603 esset hoc. Ideo dicendum est aliter, quod Christus duplex opus
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2604 facit. Unum sine nobis, videlicet creare caelum et terram,
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diff changeset
2605 suscitare mortuos, et huiusmodi; aliud operatur in nobis, sed non
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diff changeset
2606 sine nobis: quod est opus fidei, per quod vivificatur impius. De
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diff changeset
2607 istis ergo loquitur hic dominus, quae sunt communia credenti. Et
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diff changeset
2608 hoc est opus quod facit Christus in nobis, sed non sine nobis; quia
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diff changeset
2609 eadem facit quicumque credit: quia quod fit in me per Deum, fit in
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diff changeset
2610 me etiam per meipsum, scilicet per liberum arbitrium. Unde dicit
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diff changeset
2611 apostolus: <i>non autem ego</i>, supple, solus, <i>sed gratia Dei
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diff changeset
2612 mecum</i>. Et de istis dicit <i>opera quae ego facio, et ipse
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diff changeset
2613 faciet, et maiora horum faciet</i>: quia maius est iustificare
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diff changeset
2614 impium quam creare caelum et terram. Nam iustificatio impii,
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diff changeset
2615 quantum est de se, perseverat in aeternum; Sap. I, 15: <i>iustitia
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diff changeset
2616 perpetua est et immortalis</i>. Caelum autem et terra transibunt,
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diff changeset
2617 ut dicitur Lc. XXI, 33. Item, quia opus corporale ordinatur ad
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diff changeset
2618 spirituale: caelum autem et terra opus corporale est, iustificatio
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diff changeset
2619 vero impii opus spirituale. Sed hic incidit dubium. Nam in
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diff changeset
2620 creatione caeli et terrae includitur creatio etiam sanctorum
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diff changeset
2621 Angelorum. Numquid ergo maiora facit qui cooperatur Christo ad suam
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diff changeset
2622 iustificationem quam creare Angelum? Quod Augustinus non determinat
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diff changeset
2623 sed dicit: iudicet qui potest utrum maius sit iustos creare Angelos
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diff changeset
2624 quam impios homines iustificare: certe si aequalis est utrumque
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diff changeset
2625 potentiae, haec maioris est misericordiae. Si autem diligenter
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diff changeset
2626 attendamus de quibus operibus dominus hic loquatur non praeferimus
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diff changeset
2627 creationem Angelorum iustificationi impii. Non enim per hoc quod
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diff changeset
2628 dicit <i>et maiora horum faciet</i>, oportet nos intelligere omnia
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diff changeset
2629 opera Christi; sed illa tantum fortassis quae tunc faciebat. Tunc
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diff changeset
2630 autem verbo fidei faciebat: et utique minus est verba iustitiae
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diff changeset
2631 praedicare, quod fecit praeter nos, quam impios iustificare, quod
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diff changeset
2632 ita facit in nobis ut faciamus et nos. Consequenter assignat
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diff changeset
2633 rationem dicti, ideo <i>maiora faciet</i>, dicens <i>quia ad patrem
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diff changeset
2634 vado</i>. Quod potest tripliciter adaptari. Uno modo secundum
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diff changeset
2635 Chrysostomum. Ego operor quamdiu sum in mundo, sed, me recedente,
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diff changeset
2636 vos eritis loco mei: et ideo quae ego facio, vos facietis, et etiam
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diff changeset
2637 maiora <i>quia ego vado ad patrem</i>, et ultra per meipsum nihil
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diff changeset
2638 operor, scilicet praedicando. Alio modo, ut sit sensus; Iudaei
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diff changeset
2639 credunt quod me occiso fides mea extinguatur; et hoc non est verum,
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diff changeset
2640 immo magis approbabitur, et vos maiora facietis <i>quia vado ad
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diff changeset
2641 patrem</i>; idest, non pereo, sed in propria maneo dignitate, et in
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diff changeset
2642 caelis ero; supra XIII, 31: <i>nunc clarificatus est filius
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diff changeset
2643 hominis, et Deus clarificatus est in eo</i>. Tertio modo: maiora
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diff changeset
2644 facietis, et hoc, <i>quia vado ad patrem</i>; quasi diceret: dum
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diff changeset
2645 ero magis glorificatus, decet me maiora facere, et etiam dare vobis
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diff changeset
2646 virtutes maiora faciendi. Unde, antequam Iesus esset glorificatus,
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diff changeset
2647 spiritus non fuit datus discipulis in ea plenitudine in qua datus
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diff changeset
2648 est postmodum; supra VII, v. 39: <i>nondum erat spiritus datus,
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diff changeset
2649 quia Iesus nondum erat glorificatus</i>. Hic insinuat modum
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diff changeset
2650 operandi, et primo ponit intentum; secundo rationem assignat, ibi
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diff changeset
2651 <i>ut glorificetur pater in filio</i> et cetera. Circa primum
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diff changeset
2652 sciendum est, quod cum dominus dixerit <i>et maiora horum
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diff changeset
2653 faciet</i>, ut ex magnitudine operum cognoscatur magnitudo
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diff changeset
2654 facientis, posset aliquis credere quod qui credit in filium Dei,
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diff changeset
2655 esset maior ipso futurus: et ideo hoc dominus excludit ex modo
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diff changeset
2656 faciendi, quia filius facit ipsa opera auctoritate propria, sed qui
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diff changeset
2657 credit in eum, facit ipsa cum interpellatione: et ideo dicit <i>et
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diff changeset
2658 quodcumque petieritis patrem in nomine meo, hoc faciam</i>. Ubi
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diff changeset
2659 excluditur aequalitas credentium ad filium tripliciter. Primo
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diff changeset
2660 quidem quia ipsi, ut dictum est, faciunt interpellando: unde dicit
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diff changeset
2661 <i>quodcumque petieritis</i>; Matth. VII, 8: <i>omnis qui petit,
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diff changeset
2662 accipit</i>. Secundo, quia faciunt in virtute filii: unde dicit
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diff changeset
2663 <i>in nomine meo</i>, idest in virtute nominis mei; Act. IV, 12:
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diff changeset
2664 <i>non est aliud nomen datum sub caelo hominibus, in quo oporteat
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diff changeset
2665 nos salvos fieri</i>. Hoc enim nomen est super omne nomen; Ps.
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diff changeset
2666 CXIII, 9: <i>non nobis, domine, non nobis: sed nomini tuo da
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diff changeset
2667 gloriam</i> tertio quia ipse filius in eis et per eos omnia opera
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diff changeset
2668 facit: unde dicit <i>hoc faciam</i>. Et attende, quod pater
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diff changeset
2669 petitur, et filius facit: quia indivisibilia sunt opera patris et
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diff changeset
2670 filii; supra V, 19: <i>quaecumque pater facit, haec similiter et
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diff changeset
2671 filius facit</i>. Omnia enim pater facit per filium; supra c. I, 3:
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diff changeset
2672 <i>omnia per ipsum facta sunt</i>. Sed quid est quod dicit
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diff changeset
2673 <i>quodcumque petieritis hoc faciam</i>, cum videamus eius fideles
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diff changeset
2674 petere et non accipere? Sed, secundum Augustinum, considerandum est
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diff changeset
2675 hic primo, quod dicit <i>in nomine meo</i>, deinde quod subdit
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diff changeset
2676 <i>hoc faciam</i>. Nomen enim Christi est nomen salutis; Matth. I,
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diff changeset
2677 21: <i>vocabis nomen eius Iesum: ipse enim salvum faciet populum
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diff changeset
2678 suum a peccatis eorum</i>. Qui ergo petit aliquid pertinens ad
495930650732 to XML, fix initial link by hand
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diff changeset
2679 salutem, petit in nomine Christi. Contingit autem quod aliquis
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diff changeset
2680 petit non pertinens ad salutem ex duobus. Scilicet ex prava
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diff changeset
2681 affectione; puta cum petit aliquid ad quod afficitur, quod tamen si
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diff changeset
2682 haberet, salutem suam impediret. Et ideo qui sic petit, non
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diff changeset
2683 exauditur, quia male petit; Iac. IV, 3: <i>petitis et non
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diff changeset
2684 accipitis, eo quod male petatis</i>. Cum enim quis ex pravo affectu
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diff changeset
2685 male usurus est eo quod vult accipere, domino potius miserante non
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diff changeset
2686 accipit, quia non exaudivit ad votum, sed ad utilitatem magis. Nam
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diff changeset
2687 bonus dominus saepe negat quod petimus, ut tribuat quod mallemus.
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diff changeset
2688 Secundo ex ignorantia, dum quis aliquando petit quod credit sibi
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diff changeset
2689 expedire, et tamen non expedit. Sed istis potius consulendo. Deus
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diff changeset
2690 quae petunt non facit. Nam Paulus qui plus omnibus laboravit, ter
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diff changeset
2691 dominum rogavit ut discederet ab eo stimulus carnis, nec tamen quod
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diff changeset
2692 rogavit obtinuit, quia non erat sibi expediens. II Cor. XII, 8, et
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diff changeset
2693 Rom. VIII, 26: <i>nam quid oremus sicut oportet, nescimus, sed ipse
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diff changeset
2694 spiritus postulat pro nobis gemitibus inenarrabilibus</i>; Matth.
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diff changeset
2695 XX, 22: <i>nescitis quid petatis</i>. Patet ergo quod cum petimus
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diff changeset
2696 in nomine eius, scilicet in nomine Iesu Christi, ipse hoc faciet.
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diff changeset
2697 Dicit autem <i>hoc faciam</i>, in futuro, non autem, hoc facio, in
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diff changeset
2698 praesenti, quia quandoque differt facere quod petimus, ad augendum
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diff changeset
2699 desiderium nostrum, et ut tempore congruo fiat; Levit. XXVI, 3:
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diff changeset
2700 <i>dabo vobis pluviam temporibus suis</i>; Is. XLIX, 8: <i>in die
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diff changeset
2701 salutis exaudivi te</i>. Contingit etiam aliquando quod petimus pro
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diff changeset
2702 aliquo, pro quo fortassis non exaudimur, tunc scilicet quando eius
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diff changeset
2703 merita obstant; Ier. VII, 16: <i>tu ergo noli orare pro populo
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diff changeset
2704 isto, quia non exaudiam te</i>; et XV, 1: <i>si steterint Moyses et
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diff changeset
2705 Samuel coram me, non est anima mea ad populum istum</i>.
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diff changeset
2706 Consequenter cum dicit <i>ut glorificetur pater in filio</i>, ponit
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diff changeset
2707 rationem. Et hoc sic legitur ab Augustino: <i>quodcumque petieritis
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diff changeset
2708 patrem in nomine meo, hoc faciam</i>; ut hic sit punctus. Et
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diff changeset
2709 resumit <i>ut glorificetur pater in filio, si quid petieritis me in
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diff changeset
2710 nomine meo, hoc faciam</i>; quasi diceret: ideo, faciam quod
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diff changeset
2711 petieritis in nomine meo, <i>ut glorificetur pater in filio</i>
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diff changeset
2712 etc., et omnia quae facit filius, ordinantur ad gloriam patris;
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diff changeset
2713 supra VIII, 50: <i>non quaero gloriam meam</i>. Sic etiam et nos
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diff changeset
2714 omnia opera nostra ad gloriam Dei ordinare debemus; I Cor. X, 31:
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diff changeset
2715 <i>omnia in gloriam Dei facite</i>.</p>
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diff changeset
2716 <br />
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diff changeset
2717 <div class="D">Lectio 4</div>
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2718 <p title="Super Io., cap. 14 l. 4"><a name="87516"><span class=
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diff changeset
2719 "ref">[87516] Super Io., cap. 14 l. 4</span></a> Supra consolatus
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diff changeset
2720 est dominus discipulos de suo recessu promittens eis accessum eorum
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diff changeset
2721 ad patrem sed quia posset videri eis longum quod ad patrem
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diff changeset
2722 accederent, et interim sine magistro esse dolerent, ideo consolatur
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2723 eos, promittens eis spiritum sanctum. Et ponitur primo ad
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diff changeset
2724 receptionem spiritus sancti praeparatio; secundo promittitur
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diff changeset
2725 spiritus sancti donatio, ibi <i>et alium Paraclitum dabit
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diff changeset
2726 vobis</i>; tertio exponitur spiritus sancti promissio, ibi <i>ut
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diff changeset
2727 maneat vobiscum in aeternum</i>. Praeparatio autem ad receptionem
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diff changeset
2728 spiritus sancti una quidem erat necessaria ex parte discipulorum,
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diff changeset
2729 alia ex parte Christi. Ex parte quidem discipulorum necessaria erat
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2730 duplex praeparatio, scilicet amor cordis, et obedientia operis.
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diff changeset
2731 Quorum unum dominus supponit eos habere. Et quantum ad hoc dicit
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diff changeset
2732 <i>si diligitis me</i>; et hoc apparet, quia tristamini de meo
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diff changeset
2733 recessu; infra XV, 27: <i>vos me amastis, quia ab initio mecum
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diff changeset
2734 estis</i>. Aliud vero imperat futurum: et quantum ad hoc dicit
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diff changeset
2735 <i>mandata mea servate</i>, quasi dicat: non ostendatis amorem quem
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diff changeset
2736 habetis ad me in fletu, sed in obedientia mandatorum meorum: hoc
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diff changeset
2737 enim est manifestum dilectionis signum; infra XIV, 23: <i>si quis
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diff changeset
2738 diligit me, sermonem meum servabit</i>. Haec ergo duo praeparant ad
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parents: 30
diff changeset
2739 receptionem spiritus sancti. Cum enim spiritus sanctus sit amor,
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diff changeset
2740 non datur nisi amantibus; Prov. VIII, v. 17: <i>ego diligentes me
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diff changeset
2741 diligo</i>. Item datur obedientibus; Actor. III, 15: <i>nos huius
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parents: 30
diff changeset
2742 rei testes sumus</i> et cetera. Is. LXVI, 2: <i>super quem
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diff changeset
2743 requiescit spiritus meus</i> et cetera. Sed numquid obedientia
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parents: 30
diff changeset
2744 discipulorum et amor eorum ad Christum praeparant ad spiritum
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diff changeset
2745 sanctum? Videtur quod non: quia dilectio qua diligimus Deum, est
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diff changeset
2746 per spiritum sanctum; Rom. V, 5: <i>caritas Dei diffusa est in
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parents: 30
diff changeset
2747 cordibus nostris per spiritum sanctum, qui datus est nobis</i>.
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diff changeset
2748 Obedientia autem est nobis a spiritu sancto; Rom. c. VIII, 14:
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diff changeset
2749 <i>qui spiritu Dei aguntur hi filii Dei sunt</i>; et in Ps. CXVIII,
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diff changeset
2750 32: <i>viam mandatorum tuorum cucurri, cum dilatasti cor meum</i>.
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diff changeset
2751 Sed posset aliquis dicere, quod per dilectionem filii promeremur
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diff changeset
2752 spiritum sanctum; quo habito, amamus patrem. Sed huic repugnat,
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diff changeset
2753 quia idem est amor patris et filii. Et ideo aliter dicendum est,
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diff changeset
2754 quod hoc est in donis Dei, ut qui bene utitur dono sibi concesso,
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parents: 30
diff changeset
2755 amplioris gratiae et doni acceptionem mereatur; et qui male utitur,
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diff changeset
2756 hoc ipsum quod accepit, auferatur ab eo. Nam, ut legitur Matth.
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diff changeset
2757 XXV, 24 ss., servo pigro ablatum est talentum quod acceperat a
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diff changeset
2758 domino suo, quia non bene usus eo fuit, et datum est ei qui
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diff changeset
2759 acceperat quinque, cum quibus lucratus fuerat alia quinque. Sic
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diff changeset
2760 ergo est et de dono spiritus sancti. Nullus enim potest Deum
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diff changeset
2761 diligere nisi habeat spiritum sanctum; non enim nos praevenimus
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diff changeset
2762 gratiam Dei, sed ipsa praevenit nos. <i>Ipse enim prior dilexit
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diff changeset
2763 nos</i>, ut dicitur I Io. IV, 10. Et ideo dicendum, quod apostoli
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diff changeset
2764 primo quidem receperunt spiritum sanctum, ut diligerent Deum, et
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diff changeset
2765 obedirent mandatis eius; sed necesse erat ad hoc ut ampliori
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diff changeset
2766 plenitudine spiritum sanctum reciperent, quod bene uterentur,
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diff changeset
2767 diligendo et obediendo, dono spiritus sancti prius accepto. Et
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diff changeset
2768 secundum hoc est sensus <i>si diligitis me</i>, per spiritum
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diff changeset
2769 sanctum, quem habetis, et obeditis mandatis meis, recipietis
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parents: 30
diff changeset
2770 spiritum sanctum, quem habebitis in ampliori plenitudine. Alia
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diff changeset
2771 praeparatio necessaria erat ex parte Christi; et quantum ad hoc
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diff changeset
2772 dicit <i>ego rogabo patrem</i> et cetera. Ubi sciendum est, quod
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diff changeset
2773 dominus noster Iesus Christus, inquantum homo, mediator est Dei et
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diff changeset
2774 hominum, ut dicitur I Tim. II, 5. Unde inquantum est homo, accedens
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parents: 30
diff changeset
2775 ad Deum, impetrat nobis dona caelestia, et veniens ad nos elevat
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parents: 30
diff changeset
2776 nos, et reducit ad Deum. Quia ergo iam ad nos venerat, et dando
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parents: 30
diff changeset
2777 nobis mandata Dei reduxit credentes ad ipsum, restabat ut rediret
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diff changeset
2778 ad patrem, et impetraret dona spiritualia; Hebr. VII, 25:
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diff changeset
2779 <i>accedens per semetipsum ad Deum salvare in perpetuum potest</i>.
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diff changeset
2780 Et hoc facit rogando patrem. Et hoc est quod dicit <i>ego rogabo
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parents: 30
diff changeset
2781 patrem</i> etc.; Eph. IV, v. 8: <i>ascendens in altum, captivam
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diff changeset
2782 duxit captivitatem; dedit dona hominibus</i>. Sed attende, quod
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parents: 30
diff changeset
2783 idem est qui rogat ut detur, et qui dat Paraclitum. Rogat inquantum
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parents: 30
diff changeset
2784 homo, dat inquantum Deus. Dicit autem <i>et rogabo</i>, ut eorum
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diff changeset
2785 repellat tristitiam de suo recessu, quoniam ipse recessus est ratio
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diff changeset
2786 ut acciperent spiritum sanctum. Hic ponitur spiritus sancti
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diff changeset
2787 promissio. Sed attende, quod hoc nomen Paraclitus est Graecum, et
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diff changeset
2788 significat consolatorem; et ideo dixit <i>alium Paraclitum dabit
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diff changeset
2789 vobis</i>, scilicet pater, non tamen sine filio, idest spiritum
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parents: 30
diff changeset
2790 sanctum, qui est consolator, cum sit spiritus amoris; amor autem
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diff changeset
2791 facit spiritualem consolationem et gaudium; Gal. V, v. 22:
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diff changeset
2792 <i>fructus spiritus est caritas, gaudium</i> et cetera. Ipse est
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diff changeset
2793 interpellator etc., Rom. VIII, 26: <i>nam quid oremus sicut
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parents: 30
diff changeset
2794 oportet, nescimus; sed ipse spiritus postulat pro nobis gemitibus
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parents: 30
diff changeset
2795 inenarrabilibus</i>. Hoc autem quod dixit <i>alium</i>, designat
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diff changeset
2796 distinctionem personalem in divinis contra Sabellium. Sed
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parents: 30
diff changeset
2797 obiicitur: quia hoc quod dicitur <i>Paraclitus</i>, importat
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diff changeset
2798 actionem spiritus sancti: ergo in hoc quod dixit <i>alium
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parents: 30
diff changeset
2799 Paraclitum</i>, videtur designare alietatem naturae: nam alietas
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parents: 30
diff changeset
2800 operationis designat alietatem naturae: est ergo spiritus sanctus
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diff changeset
2801 alterius naturae a filio. Responsio. Dicendum quod spiritus sanctus
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diff changeset
2802 est consolator et advocatus, et filius similiter. Quod enim filius
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diff changeset
2803 sit advocatus, dicitur I Io. II, 1: <i>advocatum habemus apud
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parents: 30
diff changeset
2804 patrem Iesum Christum</i>. Quod consolator, Is. LXI, 1: <i>spiritus
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parents: 30
diff changeset
2805 domini (...) misit me ut ponerem consolationem lugentibus Sion</i>.
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diff changeset
2806 Tamen alia et alia ratione est consolator et advocatus, filius et
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diff changeset
2807 spiritus sanctus, si accipiamus per appropriationem personarum: nam
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diff changeset
2808 Christus dicitur advocatus inquantum secundum quod homo interpellat
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parents: 30
diff changeset
2809 pro nobis ad patrem; spiritus autem sanctus inquantum nos postulare
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parents: 30
diff changeset
2810 facit. Item spiritus sanctus dicitur consolator inquantum est amor
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diff changeset
2811 formaliter; filius vero inquantum est verbum. Et hoc dupliciter:
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diff changeset
2812 quia per doctrinam, et inquantum ipse filius dat spiritum sanctum,
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diff changeset
2813 et incendit amorem in cordibus nostris. Sic ergo ly <i>alium</i>
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diff changeset
2814 non designat alietatem naturae in filio et spiritu sancto; sed
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diff changeset
2815 designat alium modum, quo uterque est consolator et advocatus. Hic
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diff changeset
2816 ponitur promissio, et primo quantum ad ipsam dationem; secundo
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diff changeset
2817 quantum ad ipsum donum; tertio quantum ad recipientes donum. Sed
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diff changeset
2818 donatio est vera, quia perpetua; unde dicit <i>ut maneat vobiscum
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diff changeset
2819 in aeternum spiritum veritatis</i>. Alicui enim datur aliquid ad
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diff changeset
2820 tempus tantum, et haec non est vera donatio; sed tunc est vera
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diff changeset
2821 quando datur ad semper habendum; et ideo spiritus sanctus vere
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diff changeset
2822 datur, quia ut maneat cum eis in aeternum: hic quidem illustrans et
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diff changeset
2823 docens et suggerens, post ad videndam speciem introducens; I Reg.
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diff changeset
2824 XVI, 13: <i>directus est spiritus domini in David a die illa et
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diff changeset
2825 deinceps</i>. Iudas autem licet acceperit eum, non tamen semper cum
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diff changeset
2826 ipso mansit: quia non accepit ut maneret cum ipso in aeternum, sed
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diff changeset
2827 tantum secundum praesentem iustitiam. Secundum Chrysostomum autem
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diff changeset
2828 dici potest, quod dominus haec dicit ad excludendum carnalem
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diff changeset
2829 quamdam suspicionem discipulorum. Possent enim suspicari quod ille
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diff changeset
2830 Paraclitus eis datus, postmodum per passionem ab eis recederet,
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diff changeset
2831 sicut ipse; et hoc excludit dicens <i>ut maneat vobiscum in
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diff changeset
2832 aeternum</i>; quasi dicat: non patietur mortem ut ego, nec a vobis
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diff changeset
2833 recedet. Sed contra. Supra I, 33, hoc dictum est Ioanni Baptistae:
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diff changeset
2834 <i>super quem videris spiritum descendere et manere, hic est qui
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diff changeset
2835 baptizat</i>. Ex quo videtur proprium Christi ut spiritus sanctus
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diff changeset
2836 semper maneat cum ipso; quod non est verum, si cum discipulis manet
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diff changeset
2837 in aeternum. Responsio. Secundum Chrysostomum dicendum, quod
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diff changeset
2838 spiritus sanctus dicitur in nobis manere per dona sua. Donorum
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parents: 30
diff changeset
2839 autem spiritus sancti quaedam sunt necessaria ad salutem: et haec
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diff changeset
2840 sunt communia omnibus sanctis, et semper in nobis manent, ut est
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diff changeset
2841 caritas, quae <i>numquam excidit</i>, ut dicitur I Cor. XIII, 8,
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diff changeset
2842 quia etiam in futuro erit. Quaedam autem non sunt de necessitate
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parents: 30
diff changeset
2843 salutis, sed dantur fidelibus ad manifestationem spiritus; I Cor.
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diff changeset
2844 XII, 7: <i>unicuique datur manifestatio spiritus ad utilitatem</i>.
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diff changeset
2845 Sic ergo quantum ad prima dona. Spiritus sanctus manet cum
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diff changeset
2846 discipulis et sanctis in aeternum; sed quantum ad secunda dona, sic
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diff changeset
2847 est proprium Christo ut maneat cum eo semper: quia semper in
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diff changeset
2848 plenitudine potestatis suae habet ut possit miracula facere et
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diff changeset
2849 prophetare, et alia huiusmodi. Sed non sic est de aliis; quia, ut
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diff changeset
2850 dicit Gregorius, spiritus prophetarum non sunt prophetis subiecti.
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diff changeset
2851 Donum autem est excellentissimum, quia <i>spiritus veritatis</i>.
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diff changeset
2852 Spiritum quidem dixit, ut ostendat naturae subtilitatem. Spiritus
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diff changeset
2853 enim dicitur aliquid occultum et invisibile, unde quod invisibile
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diff changeset
2854 est, spiritus dici consuevit. Sic et spiritus sanctus occultus est
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diff changeset
2855 et invisibilis: supra III, 8: <i>spiritus ubi vult spirat, et vocem
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diff changeset
2856 eius audis, sed nescis unde veniat aut quo vadat</i>. Item ut
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diff changeset
2857 ostendat eius virtutem, quia movet nos ad bene agendum et
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diff changeset
2858 operandum. Spiritus enim impulsionem quamdam insinuat, unde et
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diff changeset
2859 ventum spiritum appellamus; Rom. VIII, 14: <i>qui spiritu Dei
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diff changeset
2860 aguntur, hi filii Dei sunt</i>; Ps. CXLII, 10: <i>spiritus tuus
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diff changeset
2861 bonus deducet me in terram rectam</i>. Addit autem
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diff changeset
2862 <i>veritatis</i>, quia a veritate procedit, et veritatem dicit.
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diff changeset
2863 Spiritus enim sanctus nihil aliud est quam amor. Quando ergo quis
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diff changeset
2864 impellitur ad amandum terrena et mundum, tunc impellitur a spiritu
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diff changeset
2865 mundi; I Cor. II, 12: <i>nos autem non spiritum huius mundi
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diff changeset
2866 accepimus, sed spiritum qui ex Deo est</i>. Quando vero impellitur
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diff changeset
2867 ad opera carnis, tunc non impellitur a spiritu sancto; Ez. XIII, 3:
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diff changeset
2868 <i>vae prophetis insipientibus, qui sequuntur spiritum suum</i>.
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diff changeset
2869 Sed iste spiritus ducit ad cognitionem veritatis, quia procedit a
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diff changeset
2870 veritate, quae dicit supra eodem: <i>ego sum via, et veritas, et
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diff changeset
2871 vita</i>. Nam, sicut in nobis ex veritate concepta et considerata
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diff changeset
2872 sequitur amor ipsius veritatis, ita in Deo concepta veritate, quae
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diff changeset
2873 est filius, procedit amor. Et sicut ab ipsa procedit, ita in eius
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diff changeset
2874 cognitionem ducit; infra c. XVI, 14: <i>ille me clarificabit, quia
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diff changeset
2875 de meo accipiet</i> et cetera. Et ideo dicit Ambrosius, quod omne
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diff changeset
2876 verum a quocumque dicatur a spiritu sancto est. I Cor. XII, 3:
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diff changeset
2877 <i>nemo potest dicere, dominus Iesus, nisi in spiritu sancto</i>;
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diff changeset
2878 infra XV, 26: <i>cum venerit Paraclitus, quem ego mittam vobis
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diff changeset
2879 spiritum veritatis</i>. Manifestare autem veritatem convenit
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diff changeset
2880 proprietati spiritus sancti. Est enim amor qui facit secretorum
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diff changeset
2881 revelationem; infra XV, 15: <i>vos autem dixi amicos, quia omnia
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diff changeset
2882 quaecumque audivi a patre meo, nota feci vobis</i>: Iob c. XXXVI,
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diff changeset
2883 33: <i>annuntiat de ea</i> (scilicet veritate) <i>amico suo</i>.
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diff changeset
2884 Recipiunt autem spiritum sanctum credentes, et quantum ad hoc dicit
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diff changeset
2885 <i>quem mundus non potest accipere, et</i> primo ostendit qui sunt
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diff changeset
2886 quibus non datur; secundo ostendit quibus datur, ibi <i>vos autem
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diff changeset
2887 cognoscetis</i> et cetera. Primo autem ostendit quod non datur
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diff changeset
2888 mundo; secundo autem assignat causam quare non detur. Quantum ad
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diff changeset
2889 primum dicit <i>quem mundus non potest accipere</i>. Mundum hic
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diff changeset
2890 mundi dilectores vocat dominus. Hi quidem quamdiu mundum diligunt,
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diff changeset
2891 spiritum sanctum non possunt accipere, est enim amor Dei: non
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diff changeset
2892 potest autem quis finali dilectione Deum et mundum diligere: I Io.
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diff changeset
2893 II, 15: <i>si quis diligit mundum, non est caritas patris in
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diff changeset
2894 eo</i>. Nam Gregorius dicit, V Moral. 20: <i>spiritus sanctus omne
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diff changeset
2895 quod repleverit ad desiderandum invisibilia accendit. Et quoniam
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diff changeset
2896 mundana corda sola visibilia diligunt, hunc mundus non accipit,
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diff changeset
2897 quia ad diligenda invisibilia non assurgit. Saeculares etenim
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diff changeset
2898 mentes quanto se foras per desideria dilatant, tanto ad receptionem
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diff changeset
2899 illius sinum cordis angustant</i>. Sap. I, 5: <i>spiritus sanctus
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diff changeset
2900 disciplinae effugiet fictum</i>. Quantum ad secundum dicit <i>quia
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diff changeset
2901 non videt eum, nec scit eum</i>. Nam dona spiritualia non
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diff changeset
2902 accipiuntur nisi desiderata, Sap. VI, 14. <i>Praeoccupat</i>,
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diff changeset
2903 scilicet divina sapientia, <i>eos qui se concupiscunt</i>, nec
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diff changeset
2904 desiderantur nisi aliqualiter cognita. Quod autem non cognoscantur,
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diff changeset
2905 ex duobus contingit. Primo quidem ex hoc quod homo non ponit
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diff changeset
2906 intentionem suam ad eorum cognitionem; secundo vero quia quis non
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diff changeset
2907 potest esse capax illius cognitionis. Hoc autem mundani non habent.
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diff changeset
2908 Nam primo non intendunt ad ea desideranda, et quantum ad hoc dicit
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diff changeset
2909 <i>quia non videt eum</i>; idest, non ponit intentionem suam ad eum
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diff changeset
2910 cognoscendum; Ps. XVI, 11: <i>oculos suos statuerunt declinare in
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diff changeset
2911 terram</i>. Item non possunt ea cognoscere, unde dicit <i>nescit
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2912 eum</i>: nam, ut Augustinus dicit, <i>non habet invisibiles oculos
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diff changeset
2913 mundana dilectio: per quos videri spiritus sanctus nisi
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diff changeset
2914 invisibiliter non potest</i>. I Cor. c. II, 14: <i>animalis homo
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diff changeset
2915 non percipit ea quae sunt spiritus Dei</i>. Sicut lingua infecta
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2916 non sentit bonum saporem propter corruptionem humoris, sic anima
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2917 infecta a corruptione mundi, caelestium dulcedinem non gustat. Vel,
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diff changeset
2918 secundum Chrysostomum, dico, quod <i>alium Paraclitum dabit vobis,
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diff changeset
2919 spiritum veritatis</i>; sed hoc non assumet carnem, quia <i>mundus
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diff changeset
2920 non videt eum, nec scit eum</i>, idest, non accipiet eum, sed solum
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diff changeset
2921 vos. Hic ostendit primo quibus datur spiritus sanctus; secundo
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diff changeset
2922 rationem assignat. Datur autem fidelibus: unde dicit <i>vos
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diff changeset
2923 autem</i>, qui movemini a spiritu sancto, <i>cognoscetis eum</i>: I
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diff changeset
2924 Cor. II, 12: <i>nos autem non spiritum huius mundi accepimus, sed
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diff changeset
2925 spiritum qui ex Deo est</i>. Et hoc ideo, quia mundum contemnitis;
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diff changeset
2926 II Cor. IV, 18: <i>non contemplantibus nobis quae videntur, sed
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diff changeset
2927 quae non videntur</i>. Ratio autem huius est, <i>quia apud vos
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diff changeset
2928 manebit</i>. Ubi primo nota spiritus sancti ad apostolos
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diff changeset
2929 familiaritatem <i>quia apud vos manebit</i>, idest ad utilitatem
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diff changeset
2930 vestram; Ps. CXLII, v. 10: <i>spiritus tuus bonus deducet me in
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diff changeset
2931 viam rectam</i>; Sap. XII, 1: <i>o quam bonus spiritus tuus,
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diff changeset
2932 domine, est in omnibus</i>. Secundo quamdam eius intimam
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diff changeset
2933 inhabitationem, quia <i>in nobis erit</i>, idest in intimo cordis
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diff changeset
2934 nostri; Ez. XI, 19: <i>et spiritum novum tribuam in visceribus
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diff changeset
2935 eorum</i>.</p>
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diff changeset
2936 <br />
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diff changeset
2937 <div class="D">Lectio 5</div>
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2938 <p title="Super Io., cap. 14 l. 5"><a name="87517"><span class=
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diff changeset
2939 "ref">[87517] Super Io., cap. 14 l. 5</span></a> Supra dominus
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diff changeset
2940 promisit spiritum sanctum consolatorem. Sed quia apostoli non
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diff changeset
2941 multum ad notitiam spiritus sancti conscenderant, et ad Christi
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diff changeset
2942 praesentiam valde detinebantur, huiusmodi consolatio eis parva
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diff changeset
2943 videbatur: et ideo in parte ista promittit eis primo reditum suum;
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diff changeset
2944 secundo dona sua, ibi <i>haec locutus sum vobis apud vos manens</i>
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diff changeset
2945 et cetera. Circa primum primo promittit eis iteratam visitationem;
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diff changeset
2946 secundo assignat rationem, ibi <i>qui habet mandata mea et servat
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diff changeset
2947 ea, ille est qui diligit me</i>; tertio excludit discipuli
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diff changeset
2948 dubitationem, ibi <i>dicit ei Iudas</i> et cetera. Circa primum
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diff changeset
2949 primo manifestat eis suum reditum; secundo manifestat redeundi
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diff changeset
2950 modum, ibi <i>adhuc modicum, et mundus me iam non videt</i>; tertio
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diff changeset
2951 praedicit reditus fructum, ibi <i>in illa die vos cognoscetis</i>
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diff changeset
2952 et cetera. Circa primum primo ostendit necessitatem redeundi;
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diff changeset
2953 secundo promittit reditum. Necessitas autem redeundi est ut
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diff changeset
2954 discipuli orphani non remaneant; et hoc est quod dicit <i>non vos
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diff changeset
2955 relinquam orphanos</i>. Orphani enim in Graeco, pupilli sunt in
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diff changeset
2956 Latino; et dicuntur hi parvuli patre carentes, secundum illud
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diff changeset
2957 Thren. ult., 3: <i>pupilli facti sumus absque patre, matres nostrae
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diff changeset
2958 quasi viduae</i>. Considerandum est autem, quod homo potest habere
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diff changeset
2959 triplicem patrem. Scilicet patrem originis, Heb. XII, 9: <i>patres
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diff changeset
2960 quidem habuimus carnis nostrae</i> et cetera. Item pravae
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diff changeset
2961 imitationis; supra VIII, 44: <i>vos ex patre Diabolo estis</i>.
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2962 Item gratuitae adoptionis; Rom. VIII, v. 15: <i>accepistis spiritum
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diff changeset
2963 adoptionis filiorum</i>. Sed eos qui imitantur patrem Diabolum,
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diff changeset
2964 Deus non adoptat in filios: quia non est conventio lucis ad
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diff changeset
2965 tenebras, ut dicitur II Cor. VI, v. 15. Similiter nec illos qui
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diff changeset
2966 nimium afficiuntur carnaliter ad parentes: quia hoc dicitur Matth.
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2967 X, 37: <i>qui amat patrem suum aut matrem suam plusquam me, non est
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diff changeset
2968 me dignus</i>. Qui ergo fuerit orphanus, idest destitutus affectu
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diff changeset
2969 peccati, et deserens affectum carnalem ad parentes, illum Deus sibi
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diff changeset
2970 adoptat in filium; Ps. XXVI, 10: <i>quoniam pater meus et mater mea
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diff changeset
2971 dereliquerunt me; dominus autem assumpsit me</i>. Multo autem magis
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diff changeset
2972 qui relinquit eos; Ps. XLIV, 11: <i>obliviscere populum tuum et
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diff changeset
2973 domum patris tui; et concupiscet rex decorem tuum</i>. Sed
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diff changeset
2974 notandum, quod Christus exhibet se discipulis suis ut patrem:
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diff changeset
2975 quamvis enim hoc nomen pater personaliter acceptum, sit proprium
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diff changeset
2976 personae patris, essentialiter tamen acceptum competit toti
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diff changeset
2977 Trinitati. Unde supra c. XIII, 33, dixit eis: <i>filioli mei, adhuc
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diff changeset
2978 modicum vobiscum sum</i>. Adventum suum promittit eis dicens
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diff changeset
2979 <i>veniam ad vos</i>. Venerat iam Christus ad eos, carnem
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diff changeset
2980 assumendo, I Tim. I, 15: <i>Christus Iesus in hunc mundum
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diff changeset
2981 venit</i>. Restabat ergo triplex adventus eius, quorum duo sunt
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2982 corporales: unus scilicet post resurrectionem et ante ascensionem,
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diff changeset
2983 quando scilicet recedens ab eis per mortem, post resurrectionem
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diff changeset
2984 venit Iesus, et stetit in medio discipulorum, ut dicitur infra XX.
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diff changeset
2985 Alius erit in fine mundi, de quo dicitur Act. I, 11: <i>quemadmodum
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diff changeset
2986 vidistis eum euntem in caelum, ita veniet</i>; Lc. XXI, 27:
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2987 <i>videbunt filium hominis venientem in nube cum potestate magna et
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diff changeset
2988 maiestate</i>. Sed tertius est spiritualis et invisibilis; quando
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diff changeset
2989 scilicet venit ad fideles suos per gratiam in vita vel in morte;
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diff changeset
2990 Iob IX, 11: <i>si venerit ad me, non videbo eum</i>. Dicit ergo
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diff changeset
2991 <i>veniam ad vos</i>, post resurrectionem quantum ad primum
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2992 adventum; infra XVI, 22: <i>iterum autem videbo vos</i>. Item in
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2993 fine mundi; Is. III, 14: <i>dominus ad iudicium veniet</i>. Item in
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2994 morte ad suscipiendum vos ad me; supra eodem <i>veniam</i> ad vos,
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2995 et tollam <i>vos ad meipsum</i>. Item, <i>veniam ad vos</i>
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diff changeset
2996 spiritualiter visitando. Infra eodem <i>ad eum veniemus, et
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2997 mansionem apud eum faciemus</i>. Hic exponit visitationis modum
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2998 ostendens hanc visitationem apostolis singulariter exhibendam. Et
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diff changeset
2999 quia possent credere quod adhuc ad eos rediret mortalis existens,
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3000 ideo consequenter excludit hoc, dicens <i>adhuc modicum, et mundus
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diff changeset
3001 me iam non videt</i>. Ut primo exponamus de reditu post
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diff changeset
3002 resurrectionem; tunc est sensus: <i>adhuc modicum</i>, idest
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diff changeset
3003 modicum tempus vobiscum sum in hac carne mortali, et tunc
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3004 crucifigar, sed post <i>mundus iam me non videt</i>. Et hoc quia
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diff changeset
3005 post resurrectionem non omnibus manifestavit se, sed testibus
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diff changeset
3006 praeordinatis a Deo, scilicet discipulis suis, Act. I, 8, et ideo
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3007 dicit <i>vos autem videbitis me</i>, scilicet in corpore
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3008 glorificato et immortali. Rationem horum assignat dicens <i>quia
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3009 ego vivo, et vos vivetis</i>. Ubi removet dubitationem. Possent
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3010 enim discipuli dicere: quomodo videbimus te, qui morieris, et nos
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diff changeset
3011 etiam moriemur tecum? Et ideo dicit quod hoc non erit ita, <i>quia
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3012 ego vivo</i>; idest, vivam post resurrectionem, Apoc. I, 18: <i>fui
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diff changeset
3013 mortuus, et ecce sum vivens in saecula saeculorum. Et vos
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diff changeset
3014 vivetis</i>, quia non occidemini modo mecum; infra XVIII, 8: <i>si
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3015 me quaeritis, sinite hos abire</i>. Vel <i>ego vivo</i>, per
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diff changeset
3016 resurrectionem, et <i>vos vivetis</i>, idest gaudebitis inde, quia,
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diff changeset
3017 infra XX, 20: <i>gavisi sunt discipuli viso domino</i>. Hoc modo
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3018 accipitur vivere Gen. XLV, 27: <i>cum audisset Iacob quod Ioseph
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3019 regnaret in terra Aegypti, revixit spiritus eius</i>, scilicet
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3020 propter gaudium. Sed contra hanc expositionem obiicit Augustinus:
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3021 quia ex hoc quod dominus dicit <i>adhuc modicum, et mundus me iam
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3022 non videt</i>, sequitur quod homines mundi numquam sint eum visuri:
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diff changeset
3023 quod est falsum, quia in iudicio videbunt eum, secundum illud Apoc.
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3024 I, 7: <i>videbit eum omnis oculus</i>. Ad quod posset dici, quod
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3025 verum est quod homines mundi: (...) adhuc modicum mundus non
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diff changeset
3026 videbit eum in ista carne mortali; et propter hoc Augustinus
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diff changeset
3027 exponit hoc <i>adhuc modicum</i>, referens ad secundum adventum, in
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3028 quo veniet ad iudicandum. Et dicitur istud tempus modicum usque ad
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3029 iudicium, in respectu ad aeternitatem. <i>Nam mille anni ante
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3030 oculos tuos quasi dies hesterna quae praeteriit</i>: Ps. LXXXIX, 4.
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diff changeset
3031 Et hoc modo apostolus Hebr. XII, 26 s. vocat istud tempus modicum,
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parents: 30
diff changeset
3032 exponens illud Aggaei II, v. 7: <i>adhuc modicum, et ego movebo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3033 caelum et terram</i> et cetera. <i>Et mundus me iam non videt</i>;
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ht
parents: 30
diff changeset
3034 quia ulterius post iudicium homines mundi amatores et pravi eum non
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ht
parents: 30
diff changeset
3035 videbunt, euntes in ignem aeternum. Unde Is. c. XXVI, 10, secundum
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ht
parents: 30
diff changeset
3036 aliam litteram, dicitur: <i>tollatur impius, ne videat gloriam Dei.
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parents: 30
diff changeset
3037 Vos autem</i>, qui secuti estis me, et permansistis mecum in
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parents: 30
diff changeset
3038 tentationibus meis, <i>videbitis me</i> in aeternitate perpetua;
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parents: 30
diff changeset
3039 Is. XXXIII, v. 17: <i>videbunt regem in decore suo</i>; I Thess. c.
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ht
parents: 30
diff changeset
3040 IV, 16: <i>semper cum domino erimus</i>. Et hoc ideo, <i>quia vivo,
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parents: 30
diff changeset
3041 et vos vivetis</i>; quasi diceret: sicut ego habeo vitam gloriosam
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parents: 30
diff changeset
3042 in anima et in corpore, ita et vos; Phil. III, 21: <i>reformabit
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parents: 30
diff changeset
3043 corpus humilitatis nostrae, configuratum corpori claritatis
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parents: 30
diff changeset
3044 suae</i>. Et hoc ideo dicit, quia vita nostra gloriosa creatur ex
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parents: 30
diff changeset
3045 vita gloriosa Christi; I Cor. XV, 22: <i>sicut in Adam omnes
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parents: 30
diff changeset
3046 moriuntur, ita et in Christo omnes vivificabuntur</i>. Sed de se
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parents: 30
diff changeset
3047 dicit in praesenti, <i>vivo</i>, quia sua resurrectio differenda
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parents: 30
diff changeset
3048 non erat post mortem eius, sed statim secutura; secundum illud Ps.
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ht
parents: 30
diff changeset
3049 CVII, 3: <i>exurgam diluculo</i>, quia, ut dicitur in Ps. XV, 10:
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ht
parents: 30
diff changeset
3050 <i>non dabis sanctum tuum videre corruptionem</i>. Sed de
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parents: 30
diff changeset
3051 discipulis dicit <i>vivetis</i>, in futuro, quia resurrectio
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ht
parents: 30
diff changeset
3052 corporum eorum differenda erat usque in finem mundi, secundum illud
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ht
parents: 30
diff changeset
3053 Is. XXVI, 19: <i>vivent mortui tui, interfecti mei resurgent</i>.
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ht
parents: 30
diff changeset
3054 Hic ponitur visitationis fructus, qui est cognitio eorum quae
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parents: 30
diff changeset
3055 apostoli ignorabant. Ut enim supra dictum est, Petrus ignorabat quo
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ht
parents: 30
diff changeset
3056 Christus iret; unde dicebat: <i>domine, quo vadis?</i> Etiam Thomas
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ht
parents: 30
diff changeset
3057 hoc ignorabat, et viam per quam iret; unde dicebat: <i>nescimus quo
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parents: 30
diff changeset
3058 vadis, et quomodo possumus viam scire?</i> Philippus autem patrem
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parents: 30
diff changeset
3059 ignorabat; unde petebat dicens: <i>domine, ostende nobis patrem, et
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ht
parents: 30
diff changeset
3060 sufficit nobis</i>. Quae quidem causabantur ex ignorantia unius
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parents: 30
diff changeset
3061 rei: ex hoc scilicet quod ignorabant quomodo pater in filio, et
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parents: 30
diff changeset
3062 filius in patre; unde et Philippo dixit: <i>non credis quia ego in
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parents: 30
diff changeset
3063 patre, et pater in me est?</i> Huius ergo notitiam promittit eis
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parents: 30
diff changeset
3064 dominus, dicens hic <i>in illa die vos cognoscetis quia ego in
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ht
parents: 30
diff changeset
3065 patre meo sum</i> et cetera. Ex quo omnis dubietas a cordibus
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parents: 30
diff changeset
3066 discipulorum excluditur. Potest autem exponi de adventu tempore
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parents: 30
diff changeset
3067 resurrectionis, et de adventu ad iudicium. Sed distinguenda est
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ht
parents: 30
diff changeset
3068 duplex cognitio mysteriorum divinitatis. Una est imperfecta, quae
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parents: 30
diff changeset
3069 habetur per fidem; alia perfecta, quae habetur per speciem; de
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parents: 30
diff changeset
3070 quibus dicitur I Cor. c. XIII, 12: <i>videmus nunc per speculum in
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parents: 30
diff changeset
3071 aenigmate</i>, quantum ad primum, <i>tunc autem facie ad
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parents: 30
diff changeset
3072 faciem</i>, quantum ad secundum. Dicit ergo <i>in illa die</i>,
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parents: 30
diff changeset
3073 post resurrectionem meam, <i>cognoscetis quia ego sum in patre</i>:
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parents: 30
diff changeset
3074 et hoc cognitione fidei, quia tunc videntes eum resurrexisse, et
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parents: 30
diff changeset
3075 esse cum eis, certissimam fidem de eo habuerunt, praecipue qui
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parents: 30
diff changeset
3076 acceperunt spiritum sanctum, qui omnia eos docebat. Vel <i>in illa
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parents: 30
diff changeset
3077 die</i>, ultimae resurrectionis in iudicio, <i>cognoscetis</i>,
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parents: 30
diff changeset
3078 scilicet manifeste per speciem; I Cor. XIII, 12: <i>tunc cognoscam
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parents: 30
diff changeset
3079 sicut et cognitus sum</i>. Sed quid cognoscent? Duo quae dicit
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parents: 30
diff changeset
3080 supra: unum scilicet quod <i>pater in me manens ipse facit
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parents: 30
diff changeset
3081 opera</i>; et quantum ad hoc dicit <i>quia ego sum in patre
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parents: 30
diff changeset
3082 meo</i>, scilicet per consubstantialitatem naturae. Aliud quod
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parents: 30
diff changeset
3083 dicit se facturum opera per discipulos, dicens: <i>qui credit in
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ht
parents: 30
diff changeset
3084 me, opera quae ego facio, et ipse faciet</i>: et quantum ad hoc
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parents: 30
diff changeset
3085 dicit <i>et vos in me, et ego in vobis</i>. Ubi attendendum est,
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parents: 30
diff changeset
3086 quod quia hic dominus videtur similem habitudinem ponere sui ad
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parents: 30
diff changeset
3087 patrem et discipulorum ad ipsum, volebant Ariani, quod sicut
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parents: 30
diff changeset
3088 discipuli sunt minores Christo, et non consubstantiales ei, ita
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parents: 30
diff changeset
3089 esset filius minor patre, et alterius substantiae ab ipso. Et ideo
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ht
parents: 30
diff changeset
3090 dicendum est, quod hoc quod dicit <i>ego sum in patre meo</i>,
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parents: 30
diff changeset
3091 dicitur per consubstantialitatem naturae; supra X, 30: <i>ego et
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parents: 30
diff changeset
3092 pater unum sumus</i>; et supra I, 1: <i>verbum erat apud Deum</i>.
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parents: 30
diff changeset
3093 Hoc autem quod dicit <i>et vos in me</i> etc., intelligitur, uno
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parents: 30
diff changeset
3094 modo, quod discipuli sunt in Christo. Nam illud quod protegitur ab
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3095 aliquo, dicitur esse in eo, sicut contentum in continente: et hoc
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parents: 30
diff changeset
3096 modo dicitur quod in rege sunt ea quae sunt in regno. Et secundum
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parents: 30
diff changeset
3097 hoc dicitur Act. XVII, 28: <i>in ipso vivimus, movemur et sumus. Et
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parents: 30
diff changeset
3098 ego</i> sum <i>in vobis</i>, manendo interius, et operando, et
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parents: 30
diff changeset
3099 inhabitando interius per gratiam; Eph. III, 17: <i>habitare
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3100 Christum per fidem in cordibus vestris</i>; et II Cor. XIII, 3:
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parents: 30
diff changeset
3101 <i>an experimentum eius quaeritis qui in me loquitur Christus?</i>
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parents: 30
diff changeset
3102 Alio modo secundum Hilarium. <i>Vos in me</i>, supple: in me eritis
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parents: 30
diff changeset
3103 per naturam vestram, quam assumpsi: assumendo enim naturam nostram,
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parents: 30
diff changeset
3104 assumpsit nos omnes; Hebr. c. II, 16: <i>nusquam enim Angelos
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parents: 30
diff changeset
3105 apprehendit, sed semen Abrahae apprehendit</i>. Et <i>ego</i> sum
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ht
parents: 30
diff changeset
3106 <i>in vobis</i>, per mei sacramenti sumptionem: quia qui sumit
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parents: 30
diff changeset
3107 corpus Christi, Christus est in eo; supra cap. VI, 57: <i>qui
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parents: 30
diff changeset
3108 manducat carnem meam, et bibit meum sanguinem, in me manet, et ego
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parents: 30
diff changeset
3109 in illo</i>. Alio modo <i>vos in me, et ego in vobis</i>, supple:
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parents: 30
diff changeset
3110 sumus, per mutuam dilectionem: quia hoc dicitur I Io. IV, 16:
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ht
parents: 30
diff changeset
3111 <i>Deus caritas est: et qui manet in caritate, in Deo manet, et
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parents: 30
diff changeset
3112 Deus in eo</i>. Et haec vobis ignota erant, sed tamen in illa die
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parents: 30
diff changeset
3113 ea cognoscetis. Hic assignatur visitationis ratio. Et ponit dominus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3114 duplicem rationem quare a fidelibus dominus videatur, et non a
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3115 mundo. Prima est vera eorum dilectio ad Deum; secunda vero dilectio
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parents: 30
diff changeset
3116 Dei ad eos, ibi <i>qui autem diligit me, diligetur a patre meo</i>.
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parents: 30
diff changeset
3117 Quantum ad primum dicit <i>qui habet mandata mea, et servat ea,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3118 ille est qui diligit me</i>. Ubi notandum est, quod illa est vera
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3119 dilectio quae se prodit et probat in opere; nam per exhibitionem
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ht
parents: 30
diff changeset
3120 operis dilectio manifestatur. Cum enim diligere aliquem sit velle
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parents: 30
diff changeset
3121 ei bonum et desiderare quae ipse vult, non videtur vere diligere
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parents: 30
diff changeset
3122 qui non facit voluntatem amati, nec exequitur quae scit eum velle.
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parents: 30
diff changeset
3123 Qui ergo non facit voluntatem Dei, non videtur eum vere diligere;
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parents: 30
diff changeset
3124 et ideo dicit <i>qui habet mandata mea et servat ea, ille est qui
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parents: 30
diff changeset
3125 diligit me</i>, idest qui habet veram dilectionem ad me. Sed nota,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3126 quod aliquis habet mandata Dei primo quidem in corde per memoriam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3127 et iugem meditationem; Ps. CXVIII, v. 11: <i>in corde meo abscondi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3128 eloquia tua, ut non peccem tibi</i>. Sed hoc non sufficit, nisi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3129 servet in opere; Ps. CX, 10: <i>intellectus bonus omnibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3130 facientibus eum</i>. Quidam vero habent in ore, dicendo et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3131 exhortando; Ps. CXVIII, v. 103: <i>quam dulcia faucibus meis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3132 eloquia tua</i>. Et hi etiam debent ea servare in opere: quia
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3133 <i>qui fecerit et docuerit, hic magnus vocabitur in regno
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3134 caelorum</i>: Matth. V, 19. Unde vituperantur a Deo illi qui dicunt
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3135 et non faciunt, Matth. XXIII. Quidam autem habent in aure, ea
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parents: 30
diff changeset
3136 libenter et diligenter audiendo; supra VIII, 47: <i>qui est ex Deo,
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ht
parents: 30
diff changeset
3137 verba Dei audit</i>. Nec hoc sufficit, nisi servent: quia <i>non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3138 auditores legis, sed factores iustificabuntur</i>: Rom. II, 13;
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parents: 30
diff changeset
3139 supra VI, 27: <i>operamini non cibum qui perit; sed qui permanet in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3140 vitam aeternam</i>. Ergo qui sic habet mandata Dei, aliqualiter
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3141 servat ea, sed adhuc imponitur ei ut servet perseverando. Unde
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parents: 30
diff changeset
3142 dicit Augustinus: qui habet in memoria et servat in vita, qui habet
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parents: 30
diff changeset
3143 in sermonibus et servat in moribus, qui habet audiendo et servat
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3144 faciendo, qui habet faciendo et servat perseverando, ipse est qui
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3145 diligit me. Quantum ad secundum dicit <i>qui autem diligit me,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3146 diligetur a patre meo</i>. Sed hoc in primo aspectu videtur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3147 absurdum. Numquid enim Deus diligit nos, quia diligimus eum? Absit.
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parents: 30
diff changeset
3148 Dicitur enim I Io. IV, v. 10: <i>non quasi dilexerimus Deum sed
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ht
parents: 30
diff changeset
3149 quoniam ipse prior dilexit nos</i>. Et ideo dicendum quod
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parents: 30
diff changeset
3150 intellectum huius habemus ex his quae dicta sunt supra, scilicet,
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parents: 30
diff changeset
3151 <i>qui habet mandata mea, et servat ea, ille est qui diliget
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3152 me</i>. Non enim ibi dicitur quod ideo diligit quia servat mandata;
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parents: 30
diff changeset
3153 sed quia diligit, ideo mandata implet. Et hoc modo dicendum est
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parents: 30
diff changeset
3154 hic, quod ideo quis diligit Christum quia diligitur a patre, et non
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parents: 30
diff changeset
3155 ideo diligitur quia diligit. Diligimus ergo filium, quia pater
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parents: 30
diff changeset
3156 diligit nos. Habet enim hoc verus amor ut amatos ad amantis
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parents: 30
diff changeset
3157 dilectionem trahat; Ier. c. XXXI, 3: <i>in caritate perpetua dilexi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3158 te, ideo, attraxi te, miserans</i>. Sed quia amor patris non est
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parents: 30
diff changeset
3159 sine amore filii, cum idem sit amor utriusque, <i>quaecumque enim
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parents: 30
diff changeset
3160 pater facit, haec et filius similiter facit</i>: supra V, 19, ideo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3161 subdit <i>et ego diligam eum</i>. Sed cum pater et filius omnia
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ht
parents: 30
diff changeset
3162 diligant ab aeterno; quare dicit <i>diligam</i>, in futuro?
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ht
parents: 30
diff changeset
3163 Dicendum est ergo, quod dilectio considerata prout est in divina
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3164 voluntate, sic est aeterna; sed considerata secundum quod
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parents: 30
diff changeset
3165 manifestatur in executione operis et effectus, est temporalis. Et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3166 ideo est sensus <i>et ego diligam eum</i>, idest effectum
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ht
parents: 30
diff changeset
3167 dilectionis ostendam, quia scilicet <i>manifestabo ei meipsum</i>:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3168 quia ad hoc diligam ut manifestem. Sciendum est autem, quod
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3169 dilectio alicuius ad aliquem aliquando est secundum quid, aliquando
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parents: 30
diff changeset
3170 simpliciter. Secundum quid quidem, quando vult ei aliquod bonum
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parents: 30
diff changeset
3171 particulare; simpliciter autem, quando vult ei omne bonum. Deus
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parents: 30
diff changeset
3172 autem omnia causata diligit secundum quid, quia omni creaturae vult
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parents: 30
diff changeset
3173 aliquod bonum, etiam ipsis Daemonibus, ut scilicet vivant et
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parents: 30
diff changeset
3174 intelligant et sint; quae sunt quaedam bona. Simpliciter autem
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parents: 30
diff changeset
3175 diligit illos quibus vult omne bonum, scilicet ut habeant ipsum
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parents: 30
diff changeset
3176 Deum, quem habere est habere veritatem, quia Deus veritas est. Sed
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3177 veritas tunc habetur quando cognoscitur. Illos ergo vere et
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ht
parents: 30
diff changeset
3178 simpliciter diligit quibus manifestat seipsum, qui est veritas. Et
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diff changeset
3179 hoc est quod dicit <i>manifestabo ei meipsum</i>, scilicet in
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diff changeset
3180 futuro per gloriam, quod est ultimus futurae beatitudinis effectus;
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diff changeset
3181 Iob XXXVI, v. 33: <i>annuntiat de ea amico suo, quod possessio eius
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diff changeset
3182 sit</i>. Sap. VI, 14: <i>praeoccupat eos qui se concupiscunt</i>.
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diff changeset
3183 Sed posset quis dicere: numquid pater non manifestabit se? Immo et
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diff changeset
3184 pater et filius: nam filius et patrem simul et se manifestat, cum
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diff changeset
3185 sit verbum eius; Matth. XI, v. 27: <i>neque patrem quis novit nisi
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diff changeset
3186 filius</i> et cetera. Et tamen si interim filius manifestat se
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diff changeset
3187 alicui aliquo modo, hoc est signum divinae dilectionis. Unde et
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diff changeset
3188 haec potest esse ratio quare mundus eum non videbit, quia scilicet
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diff changeset
3189 non manifestabit ei seipsum; et hoc quia non diligit eum.</p>
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diff changeset
3190 <br />
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diff changeset
3191 <div class="D">Lectio 6</div>
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diff changeset
3192 <p title="Super Io., cap. 14 l. 6"><a name="87518"><span class=
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diff changeset
3193 "ref">[87518] Super Io., cap. 14 l. 6</span></a> Supra promisit
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diff changeset
3194 dominus discipulis suam visitationem hic removet discipuli
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diff changeset
3195 dubitationem, et primo ponitur discipuli dubitatio; secundo Christi
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diff changeset
3196 responsio, ibi <i>respondit Iesus</i> et cetera. Sciendum est circa
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diff changeset
3197 primum, quod sanctorum et humilium consuetudo est ut cum magna de
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diff changeset
3198 se audiunt, stupeant et admirentur. Audierant autem discipuli
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diff changeset
3199 dominum dicentem <i>adhuc modicum et mundus me iam non videt; vos
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diff changeset
3200 autem videbitis me</i> etc., ex quo videbatur apostolos toti mundo
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diff changeset
3201 praeferre: et ideo Iudas frater Iacobi, cuius epistola inter
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diff changeset
3202 canonicas legitur, in admirationem et stuporem positus, dicit
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diff changeset
3203 <i>domine, quid factum est, quia manifestaturus es nobis te
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diff changeset
3204 ipsum?</i> Quasi diceret: quae causa erit? Numquid nos supra totum
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diff changeset
3205 mundum sumus? Simile dixit David II Reg. VII, v. 18: <i>quis ego
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diff changeset
3206 sum, aut quae est domus mea?</i> Matth. XXV, 37, dicunt iusti:
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diff changeset
3207 <i>domine, quando te vidimus esurientem, et pavimus te?</i>
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diff changeset
3208 Consequenter cum dicit <i>respondit Iesus</i> etc., ponitur Christi
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diff changeset
3209 responsio, ubi primo assignat causam suae manifestationis
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diff changeset
3210 discipulis, et non mundo; secundo manifestat quoddam quod dixit,
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diff changeset
3211 ibi <i>et sermonem quem audistis non est meus</i>. In primo
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diff changeset
3212 ostendit quare manifestaturus est se discipulis; secundo ostendit
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diff changeset
3213 quare non manifestaturus est se mundo, ibi <i>qui non diligit me,
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diff changeset
3214 sermones meos non servat</i>. Et in prima primo ponitur idoneitas
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diff changeset
3215 discipulorum ad Christi manifestationem habendam; secundo
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diff changeset
3216 insinuatur processus manifestationis et ordo, ibi <i>et pater meus
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diff changeset
3217 diliget eum</i>. Circa primum duo ponit, quae reddunt hominem
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diff changeset
3218 idoneum ad Dei manifestationem. Primum est caritas; secundum est
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diff changeset
3219 obedientia. Quantum ad primum dicit <i>si quis diligit me</i>. Tria
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diff changeset
3220 enim necessaria sunt homini volenti Deum videre. Primo ut Deo
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diff changeset
3221 appropinquet; Deut. XXXIII, 3: <i>qui appropinquant pedibus eius,
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diff changeset
3222 accipient de doctrina illius</i>. Secundo ut ad eum videndum oculos
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diff changeset
3223 elevet; Is. XL, 26: <i>levate in excelsum oculos vestros, et videte
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diff changeset
3224 quis creavit haec</i>. Tertio ut visioni vacet: nam spiritualia
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diff changeset
3225 videri non possunt, nisi quis vacet a terrenis; Ps. XXXIII, 9:
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diff changeset
3226 <i>vacate, et videte, quoniam suavis est dominus</i>. Et haec tria
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diff changeset
3227 facit caritas. Nam ipsa animam hominis Deo coniungit; I Io. IV:
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diff changeset
3228 <i>qui manet in caritate, in Deo manet, et Deus in eo</i>. Ipsa
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diff changeset
3229 ipsum intuitum ad Deum erigit; Matth. VI, 21: <i>ubi est thesaurus
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diff changeset
3230 tuus, ibi est cor tuum</i>. Unde dicitur: <i>ubi est amor tuus, ibi
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diff changeset
3231 oculus</i>. Ipsa enim a mundanis vacare facit; I Io. II, 15: <i>qui
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diff changeset
3232 diligit saeculum, non est perfecta caritas Dei in illo</i>. Ergo, e
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diff changeset
3233 contrario, qui perfecte Deum diligit, non est in illo amor saeculi.
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diff changeset
3234 Ex caritate autem sequitur obedientia; unde dicit <i>sermonem meum
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diff changeset
3235 servabit</i>. Ut dicit Gregorius: <i>probatio dilectionis,
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diff changeset
3236 exhibitio est operis. Numquam est Dei amor otiosus; operatur enim
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diff changeset
3237 magna si est, si autem operari renuit, amor non est</i>. Voluntas
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diff changeset
3238 enim, et maxime quae est de fine, movet alias potentias ad actus
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diff changeset
3239 suos: non enim quiescit homo nisi faciat ea per quae ad finem
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diff changeset
3240 intentum perveniat, praecipue si est intensa ad ipsum. Quando ergo
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diff changeset
3241 voluntas hominis intensa est ad Deum, qui est finis eius, movet
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diff changeset
3242 omnes vires ad faciendum ea quae ad ipsum ducunt. Intenditur autem
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diff changeset
3243 in Deum per caritatem; et ideo caritas est quae nos servare mandata
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diff changeset
3244 facit; II Cor. V, 14: <i>caritas Christi urget nos</i>; Cant. VIII,
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diff changeset
3245 7: <i>lampades eius, lampades ignis</i>. Et per obedientiam homo
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diff changeset
3246 efficitur idoneus ad videndum Deum; Ps. CXVIII, 104: <i>a mandatis
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diff changeset
3247 tuis</i>, scilicet a me servatis, <i>intellexi</i>. Et iterum:
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diff changeset
3248 <i>super senes intellexi</i>. Consequenter cum dicit <i>et pater
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diff changeset
3249 meus diliget eum</i>, ponitur processus et ordo manifestationis.
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diff changeset
3250 Tria autem sunt per quae fit homini divina manifestatio. Primum est
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diff changeset
3251 divina dilectio; et quantum ad hoc dicit <i>pater meus diliget
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diff changeset
3252 eum</i>. Supra est dictum quare dicit <i>diliget</i> in futuro,
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diff changeset
3253 quantum videlicet ad effectum dilectionis, qui tamen ab aeterno
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diff changeset
3254 dilexit quantum ad voluntatem benefaciendi; Mal. I, 2: <i>Iacob
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diff changeset
3255 dilexi, Esau autem odio habui</i>. Non autem dicit, ego diligam
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diff changeset
3256 eum, quia hoc iam eis patuit supra. Prov. VIII, 17: <i>ego
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diff changeset
3257 diligentes me diligo</i>. Restabat ergo ut insinuaret eis quia
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diff changeset
3258 pater diligeret eos; Deut. IV, 37: <i>dilexit populos: omnes sancti
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diff changeset
3259 in manu eius sunt</i>. Secundum est divina visitatio; et quantum ad
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diff changeset
3260 hoc dicit <i>et ad eum veniemus</i>. Sed contra. Venire mutationem
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diff changeset
3261 localem significat; sed Deus non mutatur; ergo et cetera.
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diff changeset
3262 Responsio. Deus dicitur venire ad nos non quod ipse moveatur ad
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diff changeset
3263 nos, sed quia nos movemur ad ipsum. Dicitur enim aliquid venire in
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diff changeset
3264 locum in quem prius non fuit: hoc autem Deo non convenit, cum sit
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diff changeset
3265 ubique; Ier. XXIII, 24: <i>caelum et terram ego impleo</i>. Dicitur
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diff changeset
3266 etiam venire in aliquem, inquantum est ibi novo modo, secundum quem
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diff changeset
3267 prius non fuerat ibi, scilicet per effectum gratiae: et per hunc
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diff changeset
3268 effectum gratiae facit nos ad se accedere. Sed attendendum,
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diff changeset
3269 secundum Augustinum, quod tribus modis Deus venit ad nos, et iisdem
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diff changeset
3270 nos imus ad eum. Primo quidem venit ad nos implendo suis
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diff changeset
3271 effectibus, et nos imus ad eum capiendo ipsos; Eccli. c. XXIV, 26:
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diff changeset
3272 <i>transite ad me omnes qui concupiscitis me, et a generationibus
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diff changeset
3273 meis implemini</i>. Secundo illuminando, et nos imus ad eum
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diff changeset
3274 considerando; Ps. XXXIII, 6: <i>accedite ad eum, et
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diff changeset
3275 illuminamini</i>. Tertio vero adiuvando, et nos ad eum obediendo:
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diff changeset
3276 quia nec obedire possumus nisi adiuti a Christo; Is. II, v. 3:
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diff changeset
3277 <i>venite, ascendamus ad montem domini</i>. Sed quare non fecit
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diff changeset
3278 mentionem de spiritu sancto? Augustinus dicit, quod non dicitur
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diff changeset
3279 hoc, quod ipse sit excludendus adveniente patre et filio, quia
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diff changeset
3280 supra dicitur: <i>ut maneat vobiscum in aeternum</i>. Sed cum in
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diff changeset
3281 Trinitate sint duo: scilicet personarum distinctio, et essentiae
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diff changeset
3282 unitas: aliquando quidem fit mentio de tribus personis, ad
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diff changeset
3283 insinuandum distinctionem personarum: aliquando vero facit
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diff changeset
3284 mentionem de duabus sine tertia, ad insinuandum essentiae unitatem.
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diff changeset
3285 Vel dicendum, quod cum spiritus sanctus nihil sit aliud quam amor
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diff changeset
3286 patris et filii, posito patre et filio intelligitur spiritus
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diff changeset
3287 sanctus. Tertio ad Dei manifestationem necessaria est perseverantia
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diff changeset
3288 utriusque, scilicet in dilectione Dei, et in eius visitatione; et
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diff changeset
3289 quantum ad hoc dicit <i>et mansionem apud eum faciemus</i>. In quo
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diff changeset
3290 duo tangit. Primo quidem firmitatem adhaesionis ad Deum cum dicit
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diff changeset
3291 <i>mansionem</i>. Nam Deus venit ad quosdam per fidem, sed, non
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diff changeset
3292 manet, <i>quia ad tempus credunt, et in tempore tentationis
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diff changeset
3293 recedunt</i>: Matth. VIII, 13. Ad quosdam venit per peccati
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diff changeset
3294 compunctionem, non tamen manet cum eis, quia revertuntur ad
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diff changeset
3295 peccata; Prov. c. XXVI, 11: <i>sicut canis qui revertitur ad
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diff changeset
3296 vomitum suum, sic imprudens qui iterat stultitiam suam</i>. Sed in
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diff changeset
3297 suis praedestinatis permanet semper; Matth. ult., 20: <i>ecce ego
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diff changeset
3298 vobiscum sum omnibus diebus usque ad consummationem saeculi</i>.
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diff changeset
3299 Secundo ostendit familiaritatem Christi ad homines: quia <i>apud
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diff changeset
3300 eum</i>, scilicet diligentem ad obediendum, inquantum scilicet
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diff changeset
3301 delectatur nobiscum, et facit nos delectari in ipso. Prov. c. VIII,
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diff changeset
3302 31: <i>deliciae meae esse cum filiis hominum</i>; Is. VI, 5:
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diff changeset
3303 <i>gaudebit super te dominus Deus tuus</i>. Chrysostomus autem
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diff changeset
3304 referens hoc ad aliam intentionem, dicit, quod Iudas audiens <i>non
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diff changeset
3305 relinquam vos orphanos</i> etc., <i>vos autem videbitis me</i>
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diff changeset
3306 etc., existimavit, quod Christus post mortem venturus esset ad eos,
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diff changeset
3307 sicut mortui veniunt ad nos in somno; unde quaerit: <i>quid est
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diff changeset
3308 factum quia nobis manifestaturus es teipsum, et non mundo?</i>
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diff changeset
3309 Quasi diceret: vae nobis, quoniam morieris et ut mortuus debes
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diff changeset
3310 nobis assistere. Ut ergo hoc excludat, dicit: ego et pater <i>ad
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diff changeset
3311 eum veniemus</i>, idest, sicut pater manifestat seipsum, ita et
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3312 ego, <i>et mansionem apud eum faciemus</i>: quod somniorum non est,
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diff changeset
3313 in quibus nulla mora contrahitur. Hic ponit causam quare non est
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diff changeset
3314 manifestaturus se mundo: quae quidem causa est remotio eorum per
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diff changeset
3315 quae dicit se hominibus manifestaturum. Remota enim causa removetur
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diff changeset
3316 effectus; sed ipsi non habent causam ut divina eis manifestatio
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3317 fiat: ergo mundo et mundanis Deus non est manifestaturus seipsum.
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3318 Quod non habeant causam, apparet, quia mundus <i>non diligit
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diff changeset
3319 me</i>; et quantum ad hoc dicit <i>qui non diligit me</i>. Iterum
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diff changeset
3320 non obedit mihi: unde dicit <i>sermones meos non servat</i>. Ut
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diff changeset
3321 enim Gregorius dicit: <i>de dilectione conditoris lingua et mens et
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diff changeset
3322 vita requiritur</i>. Patet ergo causa quare suis manifestaturus est
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diff changeset
3323 se, et non alienis; quia hi quidem diligunt: dilectio namque
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diff changeset
3324 sanctos discernit a mundo; Iob XXXVI, 32: <i>immanibus</i>,
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diff changeset
3325 scilicet superbis, <i>abscondit lucem; et ita annuntiat de ea amico
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diff changeset
3326 suo, quod possessio eius sit</i>; ibid. c. XXVIII, 14: <i>abyssus
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diff changeset
3327 dicit: non est in me; mare</i>, idest turbulentus: <i>non est
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diff changeset
3328 mecum</i>. Consequenter cum dicit <i>et sermonem quem audistis, non
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parents: 30
diff changeset
3329 est meus</i>, manifestat hoc quod supra dixit <i>si quis diligit
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parents: 30
diff changeset
3330 me, sermonem meum servabit. Et pater meus diliget eum</i> et
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parents: 30
diff changeset
3331 cetera. Posset enim aliquis dicere, quod hoc dictum nullam rationem
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parents: 30
diff changeset
3332 habet, quin potius rationabilius dixisset: ego diligam eum, et ad
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parents: 30
diff changeset
3333 eum veniam. Et ideo hoc excludit dicens <i>et sermonem quem
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parents: 30
diff changeset
3334 audistis, non est meus</i>; idest non est mihi a meipso, sed est
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parents: 30
diff changeset
3335 mihi ab alio, scilicet a patre, qui me misit. Quasi diceret: non me
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parents: 30
diff changeset
3336 solum, sed nec patrem amat qui hunc non audit sermonem. Et ideo qui
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parents: 30
diff changeset
3337 eum diligit et patrem, utriusque manifestationem meretur. Dicit
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parents: 30
diff changeset
3338 ergo <i>et sermonem</i>, sive sermo, <i>quem audistis</i>, a me
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parents: 30
diff changeset
3339 homine prolatum, est quidem meus, inquantum ipsum pronuntio, et
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parents: 30
diff changeset
3340 <i>non est meus</i>, inquantum est mihi ab alio; supra VII, 16:
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parents: 30
diff changeset
3341 <i>mea doctrina non est mea</i>; supra eodem: <i>verba quae ego
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parents: 30
diff changeset
3342 loquor vobis, a meipso non loquor</i>. Sed attende, secundum
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parents: 30
diff changeset
3343 Augustinum, quod cum loquitur dominus de sermonibus suis,
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parents: 30
diff changeset
3344 pluraliter dicit, <i>sermones meos</i>; ubi autem loquitur de
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parents: 30
diff changeset
3345 sermone patris, loquitur in singulari, dicens <i>et sermonem quem
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parents: 30
diff changeset
3346 audistis, non est meus</i>; quia per verbum patris seipsum
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parents: 30
diff changeset
3347 intelligi voluit, qui est unicum verbum eius. Unde nec suum se esse
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parents: 30
diff changeset
3348 dicit, sed patris, quia nec sua imago est, nec suus filius, sed
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parents: 30
diff changeset
3349 patris. Sermones autem omnes in cordibus nostris sunt ab unico
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parents: 30
diff changeset
3350 verbo patris. Hic dominus promittit discipulis suis dona.
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parents: 30
diff changeset
3351 Promiserat eis spiritum sanctum et seipsum, et ideo hic primo
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parents: 30
diff changeset
3352 ostendit quid consequentur ex adventu spiritus sancti; secundo quid
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parents: 30
diff changeset
3353 consequentur ex ipso, ibi <i>pacem relinquo vobis</i>. Ex adventu
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parents: 30
diff changeset
3354 spiritus sancti magna consequentur, scilicet intellectum omnium
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parents: 30
diff changeset
3355 verborum Christi. Et ideo circa hoc primo commorat eis sua
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parents: 30
diff changeset
3356 documenta; secundo promittit eis intellectum eorum, ibi
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parents: 30
diff changeset
3357 <i>Paraclitus autem spiritus sanctus (...) vos docebit omnia</i>.
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parents: 30
diff changeset
3358 Dicit ergo quantum ad primum <i>haec</i>, scilicet quae dixi,
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parents: 30
diff changeset
3359 <i>locutus sum vobis</i>, organo humanitatis, <i>manens apud
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parents: 30
diff changeset
3360 vos</i>, praesentia corporali. Et hoc quidem maximum beneficium est
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parents: 30
diff changeset
3361 ut ipse filius nobis loquatur, et nos doceat; Hebr. I, 1:
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parents: 30
diff changeset
3362 <i>multifarie multisque modis olim Deus loquens patribus in
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parents: 30
diff changeset
3363 prophetis, novissime locutus est nobis in filio</i>; Deut. V, 26:
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parents: 30
diff changeset
3364 <i>quae est omnis caro ut audiat dominum suum?</i> Intellectum
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parents: 30
diff changeset
3365 autem ipsorum documentorum promittit eis per spiritum sanctum se
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parents: 30
diff changeset
3366 daturum; unde dicit <i>Paraclitus autem (...) vos docebit
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parents: 30
diff changeset
3367 omnia</i>. Ubi tria facit circa spiritum sanctum. Primo describit
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parents: 30
diff changeset
3368 ipsum; secundo eius missionem; tertio eius effectum. Ipsum quidem
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parents: 30
diff changeset
3369 describit multipliciter: quia Paraclitum, spiritum et sanctum.
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parents: 30
diff changeset
3370 Paraclitus quidem est, quia consolatur nos et quantum ad tristitias
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parents: 30
diff changeset
3371 de turbationibus huius mundi, de quibus nos consolatur, II Cor. c.
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parents: 30
diff changeset
3372 VII, 5: <i>foris pugnae, intus timores</i>; II Cor. c. I, 4: <i>qui
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parents: 30
diff changeset
3373 consolatur nos in omni tribulatione nostra</i>. Et hoc facit
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parents: 30
diff changeset
3374 inquantum est amor, faciens nos amare Deum, et eum pro magno
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parents: 30
diff changeset
3375 habere: propter quod cum gaudio contumelias patimur, secundum illud
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parents: 30
diff changeset
3376 Act. c. VIII, 39: <i>ibant apostoli gaudentes a conspectu Concilii,
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parents: 30
diff changeset
3377 quoniam digni habiti sunt pro nomine Iesu contumeliam pati</i>;
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parents: 30
diff changeset
3378 Matth. V, v. 12: <i>gaudete et exultate, quia merces vestra copiosa
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parents: 30
diff changeset
3379 est in caelis</i>. Item consolatur nos contra tristitias de
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parents: 30
diff changeset
3380 peccatis praeteritis: de quibus dicitur Matth. V, 5: <i>beati qui
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parents: 30
diff changeset
3381 lugent</i>. Et hoc facit inquantum dat nobis spem veniae; infra XX,
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parents: 30
diff changeset
3382 23: <i>accipite spiritum sanctum; quorum remiseritis peccata,
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parents: 30
diff changeset
3383 remittuntur eis</i>; Is. LXI, 3: <i>ut ponerem consolationem
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parents: 30
diff changeset
3384 lugentibus in Sion</i>. Spiritus quidem est, quia movet corda ad
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parents: 30
diff changeset
3385 obediendum Deo. Is. LIX, 19: <i>cum venerit quasi fluvius
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parents: 30
diff changeset
3386 violentus, quem spiritus domini cogit</i>; Rom. VIII, 14: <i>qui
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parents: 30
diff changeset
3387 spiritu Dei aguntur, hi sunt filii Dei</i>. Sanctus autem est, quia
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parents: 30
diff changeset
3388 consecrat nos Deo; omnia autem consecrata dicuntur sancta; I Cor.
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parents: 30
diff changeset
3389 VI, 19: <i>nescitis quoniam corpora nostra templum sunt spiritus
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parents: 30
diff changeset
3390 sancti?</i> Ps. XLV, v. 5: <i>fluminis impetus laetificat civitatem
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parents: 30
diff changeset
3391 Dei</i> et cetera. Consequenter cum dicit <i>quem mittet pater in
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ht
parents: 30
diff changeset
3392 nomine meo</i>, agit de eius missione. Non est autem intelligendum
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ht
parents: 30
diff changeset
3393 quod per motum localem ad nos veniat, sed quia quodam novo modo in
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parents: 30
diff changeset
3394 eis esse debeat, quo prius non fuerat; Ps. CIII, 30: <i>emitte
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parents: 30
diff changeset
3395 spiritum tuum, et creabuntur</i>, scilicet in esse spirituali. Sed
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parents: 30
diff changeset
3396 attende, quod spiritus sanctus a patre et filio mittitur: et ideo
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parents: 30
diff changeset
3397 ad hoc ostendendum, quandoque dicit quod pater mittit eum, sicut
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parents: 30
diff changeset
3398 hic; quandoque quod ipse, infra c. XVI, 7: <i>quem ego mittam
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parents: 30
diff changeset
3399 vobis</i> et cetera. Sed numquam dicit eum a patre mitti, quin
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parents: 30
diff changeset
3400 faciat commemorationem de seipso; unde dicit <i>quem mittet pater
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parents: 30
diff changeset
3401 in nomine meo</i>. Nec dicit eum mitti a se filio, quin commemoret
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parents: 30
diff changeset
3402 patrem; unde dicit <i>quem ego mittam vobis a patre</i>. Sed quid
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parents: 30
diff changeset
3403 est hoc quod dicit <i>in nomine meo?</i> Numquid spiritus sanctus
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parents: 30
diff changeset
3404 nominabitur filius? Posset dici, quod hoc dicitur pro tanto, quia
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parents: 30
diff changeset
3405 spiritus sanctus dabatur fidelibus ad invocationem nominis Christi.
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parents: 30
diff changeset
3406 Sed melius est ut dicamus, quod sicut filius venit in nomine
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parents: 30
diff changeset
3407 patris, supra V, 44: <i>ego veni in nomine patris mei</i>, ita et
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ht
parents: 30
diff changeset
3408 spiritus sanctus venit in nomine filii. Filius autem in nomine
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parents: 30
diff changeset
3409 patris venit, non quod esset pater, sed quod esset filius patris:
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parents: 30
diff changeset
3410 similiter spiritus sanctus venit in nomine filii, non quod
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parents: 30
diff changeset
3411 diceretur filius, sed quod esset spiritus filii; Rom. VIII, 9:
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parents: 30
diff changeset
3412 <i>si quis spiritum Christi non habet, hic non est eius</i>; Gal.
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parents: 30
diff changeset
3413 IV, 6: <i>misit Deus spiritum filii sui in corda vestra</i>: non
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parents: 30
diff changeset
3414 quod diceretur filius, sed quod esset spiritus filii; Rom. c. VIII,
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parents: 30
diff changeset
3415 29: <i>praedestinavit conformes fieri imaginis filii sui</i>: et
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parents: 30
diff changeset
3416 hoc quidem propter consubstantialitatem filii ad patrem, et
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ht
parents: 30
diff changeset
3417 spiritus sancti ad filium. Item sicut filius veniens in nomine
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parents: 30
diff changeset
3418 patris, fideles suos patri subiecit: Apoc. V, 10: <i>fecisti nos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3419 Deo nostro regnum</i> etc.: ita spiritus sanctus configuravit nos
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parents: 30
diff changeset
3420 filio, inquantum adoptat nos in filios Dei; Rom. VIII, 15:
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parents: 30
diff changeset
3421 <i>accepistis spiritum adoptionis filiorum, in quo clamamus, abba,
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parents: 30
diff changeset
3422 pater</i>. Consequenter agit de effectu spiritus sancti: dicens
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3423 <i>ille vos docebit omnia</i>. Nam, sicut effectus missionis filii
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parents: 30
diff changeset
3424 fuit ducere ad patrem, ita effectus missionis spiritus sancti est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3425 ducere fideles ad filium. Filius autem, cum sit ipsa sapientia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3426 genita, est ipsa veritas; supra XIV, 6: <i>ego sum via, veritas et
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ht
parents: 30
diff changeset
3427 vita</i>. Et ideo effectus missionis huiusmodi est ut faciat
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parents: 30
diff changeset
3428 homines participes divinae sapientiae, et cognitores veritatis.
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parents: 30
diff changeset
3429 Filius ergo tradit nobis doctrinam, cum sit verbum; sed spiritus
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parents: 30
diff changeset
3430 sanctus doctrinae eius nos capaces facit. Dicit ergo <i>ille vos
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ht
parents: 30
diff changeset
3431 docebit omnia</i>, quia quaecumque homo doceat extra, nisi spiritus
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ht
parents: 30
diff changeset
3432 sanctus interius det intelligentiam, frustra laborat: quia nisi
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ht
parents: 30
diff changeset
3433 spiritus adsit cordi audientis, otiosus erit sermo doctoris, Iob
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3434 XXXII, 8: <i>inspiratio omnipotentis dat intelligentiam</i>; et
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ht
parents: 30
diff changeset
3435 intantum, quod etiam ipse filius organo humanitatis loquens, non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3436 valet, nisi ipsemet interius operetur per spiritum sanctum. Sed
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parents: 30
diff changeset
3437 attende, quod supra VI, 43, dicit: <i>omnis qui audivit a patre, et
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parents: 30
diff changeset
3438 didicit, venit ad me</i>. Hic expendit quid sit, quia non discit
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parents: 30
diff changeset
3439 non docente spiritu sancto, quasi: ille qui recipit spiritum
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parents: 30
diff changeset
3440 sanctum a patre et filio, ille patrem cognoscit, et filium, et ad
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parents: 30
diff changeset
3441 eos venit. Facit autem nos scire omnia interius inspirando,
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ht
parents: 30
diff changeset
3442 dirigendo, et ad spiritualia elevando. Sicut enim qui habet gustum
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parents: 30
diff changeset
3443 infectum non habet veram cognitionem de saporibus, ita et qui
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parents: 30
diff changeset
3444 infectus est amore mundi, non potest gustare divina: secundum illud
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parents: 30
diff changeset
3445 I Cor. II, 14: <i>animalis autem homo non percipit ea quae sunt
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parents: 30
diff changeset
3446 spiritus Dei</i>. Sed cum suggerere sit minorum, puta officialium
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parents: 30
diff changeset
3447 in divinis, numquid spiritus sanctus, qui suggerit nobis, est nobis
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parents: 30
diff changeset
3448 minor? Ideo dicendum, secundum Gregorium, quod spiritus sanctus
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parents: 30
diff changeset
3449 suggerere dicitur, non quod nobis scientiam ab imo inferat; sed ab
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parents: 30
diff changeset
3450 occulto subministrat vires ad cognoscendum. Vel docet, inquantum
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ht
parents: 30
diff changeset
3451 nos facit participare sapientiam filii. Suggerit, inquantum nos
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parents: 30
diff changeset
3452 impellit prout est amor. Vel <i>suggeret vobis omnia</i>; idest ad
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parents: 30
diff changeset
3453 memoriam reducet; Ps. XXI, v. 28: <i>reminiscentur et convertentur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3454 ad dominum universi fines terrae</i>. Sciendum est enim, quod eorum
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parents: 30
diff changeset
3455 quae Christus dixit discipulis, quaedam non intellexerunt,
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parents: 30
diff changeset
3456 quorumdam autem memoriam non habebant. Dicit ergo dominus <i>ille
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parents: 30
diff changeset
3457 vos docebit omnia</i>, quae intelligere nunc non potestis, <i>et
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parents: 30
diff changeset
3458 suggeret vobis omnia</i>, quae non potestis memoriae commendare.
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parents: 30
diff changeset
3459 Quomodo enim Evangelista Ioannes post quadraginta annos potuisset
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parents: 30
diff changeset
3460 omnium verborum Christi, quae in Evangelio scripsit, habere
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parents: 30
diff changeset
3461 memoriam, nisi ei spiritus sanctus suggessisset?</p>
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parents: 30
diff changeset
3462 <br />
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parents: 30
diff changeset
3463 <div class="D">Lectio 7</div>
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parents: 30
diff changeset
3464 <p title="Super Io., cap. 14 l. 7"><a name="87519"><span class=
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parents: 30
diff changeset
3465 "ref">[87519] Super Io., cap. 14 l. 7</span></a> Supra promisit
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parents: 30
diff changeset
3466 dominus discipulis suis quid consecuturi erant ex praesentia
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parents: 30
diff changeset
3467 spiritus sancti, hic promittit donum quod consecuturi erant ex
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parents: 30
diff changeset
3468 adventu et praesentia sua. Sciendum tamen, quod si consideretur
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parents: 30
diff changeset
3469 proprietas personarum, scilicet filii et spiritus sancti, videtur
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parents: 30
diff changeset
3470 dominus alternare dona. Cum enim filius sit verbum, ad eum
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parents: 30
diff changeset
3471 appropriate pertinere videtur sapientiae et cognitionis donum.
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parents: 30
diff changeset
3472 Spiritui vero sancto, cum sit amor, qui est causa pacis, pax
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parents: 30
diff changeset
3473 appropriatur. Verumtamen quia spiritus sanctus est filii, et hoc
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parents: 30
diff changeset
3474 quod dat spiritus sanctus, habet a filio; ideo spiritui sancto
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parents: 30
diff changeset
3475 attribuit hoc donum cognitionis, ubi dicit <i>ille vos docebit
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parents: 30
diff changeset
3476 omnia</i> etc., quod tamen appropriatur filio. Quia vero spiritus
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parents: 30
diff changeset
3477 sanctus a filio procedit, ideo quod spiritus sanctus appropriate
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parents: 30
diff changeset
3478 facit, attribuitur filio. Et secundum hunc modum Christus attribuit
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parents: 30
diff changeset
3479 sibi pacem, dicens <i>pacem relinquo vobis</i>: ubi primo promittit
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parents: 30
diff changeset
3480 donum pacis, quam relinquit; secundo distinguit pacem istam a pace
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3481 mundi, ibi <i>non quomodo mundus dat, ego do vobis</i>. Dicit ergo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3482 <i>pacem relinquo</i>. Sciendum est, quod pax nihil aliud est quam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3483 tranquillitas ordinis: tunc enim aliqua dicuntur pacem habere
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3484 quando eorum ordo inturbatus manet. In homine autem est triplex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3485 ordo: scilicet hominis ad seipsum, hominis ad Deum, et hominis ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3486 proximum: et sic est triplex pax in homine. Quaedam intrinseca
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ht
parents: 30
diff changeset
3487 secundum quam pacificatur sibi ipsi, absque perturbatione virium;
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ht
parents: 30
diff changeset
3488 Ps. CXVIII, v. 165: <i>pax multa diligentibus legem tuam</i>. Alia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3489 est per quam homo pacificatur Deo, totaliter eius ordinationi
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ht
parents: 30
diff changeset
3490 subiectus; Rom. V, 1: <i>iustificati igitur ex fide, pacem habeamus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3491 ad Deum</i>. Tertia pax est ad proximum; Hebr. c. XII, 14: <i>pacem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3492 sequimini cum omnibus sanctis et sanctimoniam</i>. Sed notandum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3493 quod in nobis tria ordinari debent: scilicet intellectus, voluntas
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ht
parents: 30
diff changeset
3494 et appetitus sensitivus: ut videlicet voluntas dirigatur secundum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3495 mentem, seu rationem; appetitus vero sensitivus secundum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3496 intellectum et voluntatem. Et ideo Augustinus in Lib. de verbis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3497 domini, pacem sanctorum definiens dicit: pax est serenitas mentis,
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ht
parents: 30
diff changeset
3498 tranquillitas animae, simplicitas cordis, amoris vinculum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3499 consortium caritatis: ut serenitas mentis referatur ad rationem,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3500 quae debet esse libera, non ligata, nec absorpta aliqua inordinata
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ht
parents: 30
diff changeset
3501 affectione; tranquillitas animi referatur ad sensitivam, quae debet
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parents: 30
diff changeset
3502 a molestatione passionum quiescere; simplicitas cordis referatur ad
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ht
parents: 30
diff changeset
3503 voluntatem, quae debet in Deum obiectum suum totaliter ferri;
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ht
parents: 30
diff changeset
3504 amoris vinculum referatur ad proximum; consortium caritatis ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3505 Deum. Hanc autem pacem hic sancti habent et habebunt in futuro; sed
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ht
parents: 30
diff changeset
3506 hic quidem imperfecte, quia nec ad nos nec ad Deum nec ad proximum
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ht
parents: 30
diff changeset
3507 pacem sine perturbatione aliqua possumus habere; sed in futuro
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ht
parents: 30
diff changeset
3508 habebimus eam perfecte, quando sine hoste regnabimus: ubi numquam
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parents: 30
diff changeset
3509 poterimus dissentire. Et utramque hic dominus nobis promittit.
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parents: 30
diff changeset
3510 Primam cum dicit <i>pacem relinquo vobis</i>, in hoc scilicet
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ht
parents: 30
diff changeset
3511 saeculo, ut hostem vincatis, et ut invicem diligatis; quod est
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ht
parents: 30
diff changeset
3512 quasi testamentum servandum nobis statutum a Christo; Eccli. XLV,
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ht
parents: 30
diff changeset
3513 30: <i>statuit illi testamentum pacis, et principem fecit eum</i>.
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ht
parents: 30
diff changeset
3514 Sicut Augustinus dicit, non poterit ad haereditatem domini
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ht
parents: 30
diff changeset
3515 pervenire, qui testamentum eius noluerit observare: nec potest
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ht
parents: 30
diff changeset
3516 concordiam habere cum Christo qui discors esse voluerit cum
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parents: 30
diff changeset
3517 Christiano. Secundam vero, cum dicit <i>pacem meam do vobis</i>,
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parents: 30
diff changeset
3518 scilicet in futuro; Is. ult., v. 12: <i>declinabo super eam</i>,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3519 scilicet Ierusalem caelestem, <i>quasi flumen pacis</i>. Sed cum
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parents: 30
diff changeset
3520 sive in mundo, sive in patria, tota pax sanctorum perveniat eis per
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3521 Christum; infra XVI, 33: <i>in me pacem habebitis</i>, quare
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parents: 30
diff changeset
3522 dominus loquens de pace sanctorum in via, non dicit, <i>pacem meam
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parents: 30
diff changeset
3523 do vobis</i>: sed tantum cum loquitur de pace sanctorum in patria?
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parents: 30
diff changeset
3524 Ad quod dicendum, quod utraque pax, scilicet praesens et futura,
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parents: 30
diff changeset
3525 est Christi; sed praesens ut auctoris tantum; futura autem est eius
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ht
parents: 30
diff changeset
3526 ut auctoris et possessoris: nam ipsam semper habuit, quia semper
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3527 fuit absque contradictione. Pax autem praesens, ut dictum est, est
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parents: 30
diff changeset
3528 cum contradictione aliqua: et ideo licet eam faciat, non tamen eam
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ht
parents: 30
diff changeset
3529 possidet. Et, secundum praedicta, expositio procedit de pace
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3530 temporis et pace aeternitatis. Sed, secundum Augustinum, potest
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3531 utrumque exponi de pace temporis: et dicit <i>pacem relinquo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3532 vobis</i>, exemplo, sed <i>do pacem meam</i>, potestate et virtute.
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parents: 30
diff changeset
3533 Consequenter cum dicit <i>non quomodo mundus dat, ego do vobis</i>,
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ht
parents: 30
diff changeset
3534 ipsam pacem a pace mundi distinguit. Distinguitur autem pax
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3535 sanctorum a pace mundi quantum ad tria. Primo quantum ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3536 intentionem: nam pax mundi ordinatur ad quietam et pacificam
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ht
parents: 30
diff changeset
3537 fruitionem temporalium, quo fit ut quandoque cooperetur hominibus
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ht
parents: 30
diff changeset
3538 ad peccandum; Sap. XIV, 22: <i>in magno viventes inscientiae bello
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3539 tot et tam magna mala pacem appellant</i>. Sed pax sanctorum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3540 ordinatur ad bona aeterna. Est ergo sensus: <i>non quomodo mundus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3541 dat, ego do</i>; idest non ad eumdem finem: quia mundus dat quantum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3542 ad exteriora quiete possidenda, ego vero do quantum ad aeterna
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ht
parents: 30
diff changeset
3543 adipiscenda. Secundo vero quantum ad simulationem et veritatem:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3544 quia pax mundi est simulata, quia tantum exterius: Ps. XXVII, 3:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3545 <i>loquuntur pacem cum proximo suo, mala autem in cordibus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3546 eorum</i>; pax vero Christi est vera, quia est interius et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3547 exterius. Et sic est sensus: <i>non quomodo mundus dat</i>, idest
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3548 non simulatam pacem do; sicut mundus, sed veram. Tertio quantum ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3549 perfectionem: quia pax mundi est imperfecta, cum sit tantum quantum
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ht
parents: 30
diff changeset
3550 ad quietem exterioris hominis et non interioris; Is. LVII, 21:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3551 <i>non est pax impiis, dicit dominus</i>: sed pax Christi quietat
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3552 interius et exterius; Ps. CXVIII, 165: <i>pax multa diligentibus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3553 legem tuam</i>. Et est sensus: <i>non quomodo mundus dat</i> idest,
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ht
parents: 30
diff changeset
3554 non ita imperfectam.</p>
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parents: 30
diff changeset
3555 <br />
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parents: 30
diff changeset
3556 <div class="D">Lectio 8</div>
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parents: 30
diff changeset
3557 <p title="Super Io., cap. 14 l. 8"><a name="87520"><span class=
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parents: 30
diff changeset
3558 "ref">[87520] Super Io., cap. 14 l. 8</span></a> Supra dominus
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parents: 30
diff changeset
3559 consolatus est discipulos suos rationibus acceptis ex parte ipsorum
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ht
parents: 30
diff changeset
3560 discipulorum, promittendo eis accessum ad patrem, adventum spiritus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3561 sancti, et suum reditum; hic vero consolatur eos rationibus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3562 acceptis ex parte sui ipsius, ex quo poterat eis esse duplex causa
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3563 consolationis. Una, ex utilitate fructus, qui sequebatur ex recessu
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3564 Christi; alia ex causa mortis. Et ideo primo ponit primam; secundo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3565 secundam, ibi <i>iam non multa loquar vobiscum</i>. Fructus autem
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ht
parents: 30
diff changeset
3566 qui sequebatur ex recessu Christi, erat exaltatio sua etc., unde
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3567 discipuli poterant consolari. Mos enim amicorum est ut cum amicus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3568 ad suam exaltationem vadit, de eius recessu minus desolentur: et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3569 ideo dominus hanc causam ponit ad eorum consolationem. Et primo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3570 excludit cordis dubitationem; secundo commemorat quoddam quod eos
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3571 in parte consolabatur, et in parte turbabat; tertio subdit causam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3572 totaliter consolantem; quarto respondet cuidam tacitae quaestioni.
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parents: 30
diff changeset
3573 Turbationem quidem cordis excludit dicens <i>non turbetur cor
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parents: 30
diff changeset
3574 vestrum</i> et cetera. Turbatio ad tristitiam refertur; formido ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3575 timorem. Tristitia autem et timor in aliquo quidem conveniunt, in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3576 hoc scilicet quod utrumque est de malo; sed differunt, quia
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3577 tristitia est de malo praesenti, formido autem de malo futuro.
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parents: 30
diff changeset
3578 Dicit autem dominus <i>non turbetur cor vestrum</i>, de malo
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parents: 30
diff changeset
3579 praesenti, Ps. CXI, 6: <i>iustus non commovebitur: neque
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3580 formidet</i>, scilicet de futuro; Is. LI, 12: <i>quis tu ut timeas
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3581 ab homine mortali?</i> Quod intelligendum est de timore humano: nam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3582 timorem divinum non excludit. Consequenter cum dicit <i>audistis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3583 quia ego dixi vobis: vado, et venio ad vos</i>; turbantur enim ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3584 recessu Christi sed in parte consolabantur, quod subdit <i>et venio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3585 ad vos</i>; supra: <i>vado, et venio ad vos</i>. Non tamen ex hoc
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3586 consolabantur totaliter, timentes ne forsitan gregem lupus hoc
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ht
parents: 30
diff changeset
3587 intervallo invaderet in pastoris absentia: secundum illud Zach.
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ht
parents: 30
diff changeset
3588 XIII, 7: <i>percute pastorem, et dispergentur oves</i>. Dicit ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3589 <i>non turbetur, quia vado</i>, sed nec formidet, <i>quia venio ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3590 vos</i>. Vadit quidem sua potestate moriendo, et venit resurgendo;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3591 Matth. XX, 18: <i>filius hominis tradetur principibus sacerdotum et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3592 Scribis, et condemnabunt eum morte (...) et tertia die
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ht
parents: 30
diff changeset
3593 resurget</i>. Ivit ascendendo; Is. LXIII, 1: <i>iste formosus in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3594 stola sua, gradiens in multitudine fortitudinis suae</i>. Veniet ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3595 iudicandum; Lc. XXI, 27: <i>videbunt filium hominis venientem in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3596 nube cum potestate magna et maiestate</i>. Totaliter autem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3597 consolatur eos cum dicit <i>si diligeretis me, gauderetis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3598 utique</i>; quasi dicat: si diligitis me, non debetis contristari,
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parents: 30
diff changeset
3599 sed potius debetis gaudere de recessu meo, quia vado ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3600 exaltationem meam, <i>quia</i> scilicet, <i>vado ad patrem, qui
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3601 maior me est</i>. Sed ex hoc Arius insultat dicens patrem maiorem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3602 esse filio. Cuius error ex ipsis verbis domini excluditur. Nam ex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3603 intellectu eius, quomodo intelligitur <i>vado ad patrem</i>, ex
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parents: 30
diff changeset
3604 eodem intelligitur <i>pater maior me est</i>. Filius autem non
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parents: 30
diff changeset
3605 vadit ad patrem nec venit ad nos inquantum est filius Dei, secundum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3606 quod cum patre fuit ab aeterno; supra I: <i>in principio erat
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parents: 30
diff changeset
3607 verbum, et verbum erat apud Deum</i>. Sed dicitur ire ad patrem,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3608 secundum humanam naturam. Sic ergo hoc quod dicit <i>maior me
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3609 est</i>, non dicit inquantum filius Dei, sed inquantum filius
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parents: 30
diff changeset
3610 hominis, secundum quod non solum est minor patre et spiritu sancto,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3611 sed etiam ipsis Angelis; Hebr. II, 9: <i>eum autem qui modico quam
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parents: 30
diff changeset
3612 Angeli minoratus est, videmus Iesum propter passionem mortis,
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parents: 30
diff changeset
3613 gloria et honore coronatum</i>. Item quibusdam hominibus, scilicet
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parents: 30
diff changeset
3614 parentibus, subditus erat quantum ad aliquid, ut legitur Lc. II,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3615 51. Sic ergo minor est patre secundum humanitatem, aequalis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3616 secundum divinitatem; Phil. II, 6: <i>non rapinam arbitratus est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3617 esse se aequalem Deo: sed semetipsum exinanivit, formam servi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3618 accipiens</i>. Potest etiam dici, secundum Hilarium, quod pater
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3619 etiam secundum divinitatem maior est filio, sed tamen filius non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3620 est minor, sed aequalis. Est enim pater maior filio non potestate,
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parents: 30
diff changeset
3621 aeternitate et magnitudine: sed donantis seu principii auctoritate.
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parents: 30
diff changeset
3622 Nam pater nihil ab alio accipit, filius autem naturam, ut ita
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parents: 30
diff changeset
3623 dicam, a patre accipit per aeternam generationem. Est ergo pater
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parents: 30
diff changeset
3624 maior, quia dat; sed filius non est minor, sed aequalis, quia totum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3625 quod pater habet, accipit; Phil. II, 9: <i>dedit ei nomen quod est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3626 super omne nomen</i>. Minor enim iam non est donante, cui unum esse
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parents: 30
diff changeset
3627 donatur. Chrysostomus autem ita exponit dicens, quod dominus
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parents: 30
diff changeset
3628 loquitur secundum suspicionem apostolorum, qui nondum noverant quid
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3629 sit resurrectio, nec eum aequalem patri existimabant. Et ideo dicit
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parents: 30
diff changeset
3630 eis: et si non creditis mihi quod non possum mihi assistere, nec
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3631 confiditis quod post crucem rursus vos videbo; tamen credatis mihi,
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parents: 30
diff changeset
3632 <i>quia vado ad patrem, qui maior me est</i>. Respondet autem
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diff changeset
3633 tacitae quaestioni, dicens <i>et nunc dixi vobis priusquam fiat, ut
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parents: 30
diff changeset
3634 cum factum fuerit credatis</i>. Possent enim quaerere quare ista
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diff changeset
3635 diceret et ideo praeveniens dicit <i>nunc dixi vobis</i> et cetera.
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diff changeset
3636 Sed quaerit Augustinus: cum fides sit de his quae non videntur, non
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parents: 30
diff changeset
3637 debet homo credere postquam factum est, sed ante. Sed dicendum,
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parents: 30
diff changeset
3638 quod aliud videbant, et aliud credebant. Viderunt ante mortem
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parents: 30
diff changeset
3639 Christi et eius resurrectionem, quo viso, crediderunt quod ipse
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parents: 30
diff changeset
3640 esset Christus filius Dei. Unde cum factum fuit, non crediderunt
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parents: 30
diff changeset
3641 fide nova, sed aucta; aut certe cum mortuus esset, defecta; cum
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parents: 30
diff changeset
3642 surrexisset, refecta, ut Augustinus dicit. Consequenter cum dicit
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parents: 30
diff changeset
3643 <i>iam non multa loquar vobiscum</i>, ponit aliam causam
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parents: 30
diff changeset
3644 consolationis ex parte recessus sui, quae sumitur ex causa mortis.
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diff changeset
3645 Sciendum est autem, quod causa mortis quaedam est inducens dolorem,
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parents: 30
diff changeset
3646 cum quis pro culpa occiditur; quaedam est inducens consolationem,
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parents: 30
diff changeset
3647 cum quis scilicet moritur pro bono virtutis; I Petr. IV, 15:
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diff changeset
3648 <i>nemo vestrum patiatur ut fur aut homicida (...). Si autem ut
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parents: 30
diff changeset
3649 Christianus, non erubescat</i>. Circa hoc ergo primo ostendit
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parents: 30
diff changeset
3650 dominus quod peccatum non fuit causa suae mortis; secundo quod eius
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parents: 30
diff changeset
3651 causa fuit virtus obedientiae et caritatis, ibi <i>sed ut cognoscat
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parents: 30
diff changeset
3652 mundus quia diligo patrem</i>. Dicit ergo <i>iam non multa loquar
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parents: 30
diff changeset
3653 vobiscum</i>, propter temporis brevitatem; supra XIII, 33:
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diff changeset
3654 <i>filioli, adhuc modicum vobiscum, sum</i>. Vel quia nondum
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parents: 30
diff changeset
3655 capaces estis; infra XVI, 12: <i>adhuc multa habeo vobis loqui, sed
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parents: 30
diff changeset
3656 non potestis portare modo</i>. Vel ideo <i>non multa loquar
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parents: 30
diff changeset
3657 vobiscum</i>, quia in uno brevi sermone explicabo vobis quod non
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parents: 30
diff changeset
3658 moriar ex culpa mea. Et hoc facit consequenter cum dicit <i>venit
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parents: 30
diff changeset
3659 enim princeps mundi huius, et in me non habet quidquam</i>,
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diff changeset
3660 scilicet Diabolus, qui dicitur princeps, non ratione creationis,
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diff changeset
3661 neque per naturalem potestatem, ut Manichaei blasphemant, sed
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parents: 30
diff changeset
3662 ratione culpae huius, idest amatorum mundi: unde dicitur princeps
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parents: 30
diff changeset
3663 mundi et peccati. Eph. ult., v. 12: <i>non est nobis colluctatio
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parents: 30
diff changeset
3664 adversus carnem et sanguinem; sed adversus rectores et principes
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parents: 30
diff changeset
3665 tenebrarum harum</i>. Non ergo est princeps creaturarum, sed
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parents: 30
diff changeset
3666 peccatorum et tenebrarum; Iob XLI, 25: <i>ille est rex super omnes
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parents: 30
diff changeset
3667 filios superbiae</i>. Hic ergo princeps venit ad persequendum:
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parents: 30
diff changeset
3668 intravit enim in cor Iudae ut proderet, Iudaeorum vero ut
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diff changeset
3669 occiderent; sed <i>in me non habet quidquam</i>: nam in nobis non
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parents: 30
diff changeset
3670 habet potestatem nisi propter peccatum; supra VIII, v. 34: <i>qui
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parents: 30
diff changeset
3671 facit peccatum, servus est peccati</i>. In Christo autem nullum
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parents: 30
diff changeset
3672 peccatum erat, neque secundum animam: I Petr. II, 22: <i>qui
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parents: 30
diff changeset
3673 peccatum non fecit</i> etc. neque secundum carnem, quia ex virgine
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parents: 30
diff changeset
3674 absque originali peccato de spiritu sancto conceptus; Lc. I, 35:
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parents: 30
diff changeset
3675 <i>quod enim ex te nascetur sanctum, vocabitur filius Dei</i>. Quia
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parents: 30
diff changeset
3676 ergo Diabolus Christum, in quo nullum ius habuit, etiam invasit,
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parents: 30
diff changeset
3677 perdere meruit quod iuste possidebat; Mc. V, 7: <i>quid nobis et
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parents: 30
diff changeset
3678 tibi, Iesu fili Dei altissimi?</i> Sic ergo patet quod causa mortis
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parents: 30
diff changeset
3679 suae non fuit culpa; sed nec erat cur moreretur, si non habet
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parents: 30
diff changeset
3680 peccatum. Consequenter veram causam adiungit, quae est bonum
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parents: 30
diff changeset
3681 virtutis; et ideo dicit <i>sed ut cognoscat mundus quia diligo
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parents: 30
diff changeset
3682 patrem</i>: quod, secundum Augustinum sic punctatur: <i>sed ut
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parents: 30
diff changeset
3683 cognoscat mundus quia diligo patrem, et sicut mandatum dedit mihi
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parents: 30
diff changeset
3684 pater, sic facio</i>, suspensive, <i>surgite, eamus hinc</i>. Ubi
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parents: 30
diff changeset
3685 sciendum est, quod duo moverunt Christum ad mortem sustinendam,
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diff changeset
3686 scilicet amor Dei et dilectio proximi; Eph. V, 2: <i>ambulate in
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parents: 30
diff changeset
3687 dilectione</i>. Et hoc probat per indicium, quia mandata sua
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diff changeset
3688 implet; supra: <i>si diligitis me, mandata mea servate</i>. Et
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parents: 30
diff changeset
3689 quantum ad hoc dicit <i>sed ut cognoscat mundus quia diligo
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diff changeset
3690 patrem</i> etc.; et hoc efficaciter, quia scilicet morior; unde
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parents: 30
diff changeset
3691 subdit <i>et sicut mandatum dedit mihi pater, sic facio</i>: quod
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parents: 30
diff changeset
3692 est secundum quod pater movit eum ad mortem suscipiendam, scilicet
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parents: 30
diff changeset
3693 obedientia, quae ex amore causatur. Mandatum autem hoc dedit pater
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parents: 30
diff changeset
3694 non filio Dei, qui cum sit verbum, est etiam mandatum patris; sed
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parents: 30
diff changeset
3695 dedit filio hominis, inquantum animae eius inspiravit necessarium
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parents: 30
diff changeset
3696 esse saluti humanae ut Christus in humana natura moreretur. Ut ergo
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parents: 30
diff changeset
3697 hoc mundus cognoscat, <i>surgite</i>, de loco ubi coenaverant,
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parents: 30
diff changeset
3698 <i>et eamus</i>, ad locum ubi ego sum tradendus, ut videatis quod
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parents: 30
diff changeset
3699 non ex necessitate, sed ex caritate et obedientia morior; Iob
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diff changeset
3700 XXXIX, 21: <i>audacter in occursum pergit armatis</i>. Secundum
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parents: 30
diff changeset
3701 Chrysostomum autem aliter legitur: ut in hoc scilicet quod dicit
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parents: 30
diff changeset
3702 <i>sic facio</i>, sit finis sententiae; et in hoc quod resumit:
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diff changeset
3703 <i>surgite, eamus hinc</i>, sit principium alterius: ut sit sensus:
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parents: 30
diff changeset
3704 non morior, quasi princeps mundi huius habeat in me quidquam, sed
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parents: 30
diff changeset
3705 <i>quia diligo patrem</i>, ideo hoc facio. Vos autem <i>surgite et
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parents: 30
diff changeset
3706 eamus hinc</i>. Videbat enim eos formidare et propter tempus, quia
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parents: 30
diff changeset
3707 nox profunda erat, et propter locum, quia in villa manifeste
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diff changeset
3708 sistebant, ita ut semper circumvolverent ad ostium oculos, quasi
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parents: 30
diff changeset
3709 expectando hostes eos invadentes, et propter hoc non attendentes
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parents: 30
diff changeset
3710 his quae dicebantur. Et ideo ut melius verba quae dicturus erat
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parents: 30
diff changeset
3711 intelligerent, ducit eos in locum alium secretum, ut aestimantes se
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parents: 30
diff changeset
3712 securos esse, attentius audiant quae diceret eis; Oseae II, 14:
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parents: 30
diff changeset
3713 <i>ducam eam in solitudinem, et loquar ad cor eius</i>.</p>
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parents: 30
diff changeset
3714 <br />
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diff changeset
3715 <div class="C">Caput 15</div>
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parents: 30
diff changeset
3716 <div class="D">Lectio 1</div>
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diff changeset
3717 <p title="Super Io., cap. 15 l. 1"><a name="87521"><span class=
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diff changeset
3718 "ref">[87521] Super Io., cap. 15 l. 1</span></a> Dominus in hoc
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parents: 30
diff changeset
3719 sermone specialiter intendebat animos discipulorum confortare
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diff changeset
3720 contra duo: scilicet contra unum quod imminebat in praesenti, quod
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diff changeset
3721 erat passio eius; et aliud quod timebatur futurum, scilicet
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diff changeset
3722 tribulatio eis superventura. Unde contra ista duo dixerat eis
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diff changeset
3723 <i>non turbetur cor vestrum</i>, quantum ad primum, <i>neque
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diff changeset
3724 formidet</i>, quantum ad secundum. Postquam ergo confortavit eos de
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parents: 30
diff changeset
3725 recessu suo, hic confortat eos contra tribulationes eis
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parents: 30
diff changeset
3726 superventuras, et primo proponit eis quamdam similitudinem; secundo
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parents: 30
diff changeset
3727 ex illa procedit ad propositum, ibi <i>iam vos mundi estis</i>.
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parents: 30
diff changeset
3728 Similitudo autem est de vite et agricola. Unde primo proponit
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parents: 30
diff changeset
3729 vitem; secundo introducit agricolam; tertio studium agricolae circa
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parents: 30
diff changeset
3730 palmites commendat. Sed vitis est ipse; unde dicit per quamdam
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parents: 30
diff changeset
3731 similitudinem, <i>ego sum vitis</i>, quia sicut vitis, licet
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parents: 30
diff changeset
3732 despecta videatur, omnia tamen ligna excedit in dulcedine fructus,
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parents: 30
diff changeset
3733 ita Christus etsi mundo despectus videretur, quia pauper erat et
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parents: 30
diff changeset
3734 ignobilis videbatur et ignominiam sustinens, tamen dulcissimos
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parents: 30
diff changeset
3735 fructus protulit; secundum illud Cant. II, 3: <i>fructus eius
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parents: 30
diff changeset
3736 dulcis gutturi meo</i>. Et ideo Christus est vitis afferens vinum
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parents: 30
diff changeset
3737 interius inebrians, quod est vinum compunctionis; Ps. LIX, 5:
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parents: 30
diff changeset
3738 <i>potasti nos vino compunctionis</i>. Iterum vinum confortans,
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diff changeset
3739 scilicet nostrae refectionis; supra VI, 56: <i>sanguis meus vere
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parents: 30
diff changeset
3740 est potus</i>. Sic enim supra comparavit se grano frumenti, quia
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parents: 30
diff changeset
3741 caro eius vere est cibus. Haec est vitis illa de qua dicitur Gen.
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parents: 30
diff changeset
3742 XL, v. 9: <i>videbam coram me vitem habentem propagines tres</i>,
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parents: 30
diff changeset
3743 idest Christum, in quo sunt tres substantiae, scilicet corpus et
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diff changeset
3744 anima et divinitas. Haec est etiam vitis de qua Iacob dicit Gen.
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parents: 30
diff changeset
3745 penult., 11: <i>ligabis ad vitem, fili mi, asinam tuam</i>, idest
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parents: 30
diff changeset
3746 Ecclesiam. Sed haec vitis est vera. Ubi sciendum, quod verum
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parents: 30
diff changeset
3747 aliquando dividitur contra similitudinarium, sicut homo verus ab
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parents: 30
diff changeset
3748 homine picto; aliquando a corrupto, sicut acetum a vino, quia est
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parents: 30
diff changeset
3749 vinum corruptum. Hoc ergo quod dicitur <i>ego sum vitis vera</i>,
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parents: 30
diff changeset
3750 accipitur secundo modo, ut discernat se a vite corrupta, scilicet a
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3751 populo Iudaeorum, de quo dicitur Ier. II, 21: <i>quomodo conversa
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3752 es in amaritudinem vitis aliena?</i> Et hoc ideo, quia non faciebat
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parents: 30
diff changeset
3753 uvas sed labruscas; Is. V, 4: <i>expectavi ut faceret uvas, et
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parents: 30
diff changeset
3754 fecit labruscas</i>. Sed notandum, quod in Christo est duplex
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diff changeset
3755 natura, divina scilicet et humana: et secundum humanam convenit
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diff changeset
3756 nobiscum, et minor est patre; secundum divinam convenit cum Deo, et
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parents: 30
diff changeset
3757 est supra nos. Est ergo vitis vera secundum hoc quod est caput
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diff changeset
3758 Ecclesiae, homo Christus Iesus. Et hoc insinuat introducens
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diff changeset
3759 agricolam, qui est pater, unde dicit <i>et pater meus agricola
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diff changeset
3760 est</i>. Si enim est vitis secundum divinam naturam, pater vitis
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diff changeset
3761 esset sicut et filius: quia ergo secundum humanam naturam vitis
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diff changeset
3762 est, ideo pater se habet ad ipsum sicut agricola ad vitem. Ipse
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parents: 30
diff changeset
3763 etiam secundum quod Deus agricola est. Dicitur autem agricola a
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parents: 30
diff changeset
3764 cultura: unde et vinitor inquantum colit agricola est. Sed cum
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parents: 30
diff changeset
3765 colere sit studium impendere, dupliciter aliquid colimus. Vel ut id
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parents: 30
diff changeset
3766 quod colimus melioretur: et hoc modo colimus agrum, vel aliquid
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parents: 30
diff changeset
3767 tale. Alio modo ut nos melioremur per ipsum; et hoc modo homo colit
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parents: 30
diff changeset
3768 sapientiam. Deus ergo colit nos, ut nos ex eius opere melioremur,
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parents: 30
diff changeset
3769 inquantum extirpat mala semina de cordibus nostris. Aperit cor
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diff changeset
3770 nostrum aratro sermonis; plantat semina praeceptorum; colligit
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diff changeset
3771 fructum pietatis, ut dicit Augustinus. Nos autem colimus eum ut nos
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diff changeset
3772 per ipsum melioremur, sed hoc adorando, non arando; supra IX, 31:
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diff changeset
3773 <i>si quis Dei cultor est (...) hunc exaudit</i>. Est ergo pater
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diff changeset
3774 agricola huius vitis ad bonum alterius. Ipse enim plantat; Ier. II,
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diff changeset
3775 21: <i>ego te plantavi vineam electam, omne semen verum</i>. Ipse
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parents: 30
diff changeset
3776 augmentat; I Cor. III, 6: <i>ego plantavi, Apollo rigavit, Deus
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parents: 30
diff changeset
3777 autem incrementum dedit</i>, quia solus Deus interius augmentat et
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diff changeset
3778 fructificare facit: quantumcumque homo cooperetur exterius, ipse
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diff changeset
3779 custodit et conservat; Matth. XXI, 33 et Is. V, 2 dicitur, quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3780 aedificavit in vinea turrim et sepem circumdedit. Studium autem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3781 agricolae est circa duo: circa vitem et circa palmites. Sed vitis
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parents: 30
diff changeset
3782 de qua hic agitur, perfecta erat, non indigens agricolae studio;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3783 unde totum studium agricolae erat circa palmites impendendum, et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3784 ideo dicit <i>omnem palmitem in me non ferentem fructum, tollet
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3785 eum</i>. Palmites autem sunt de natura vitis: unde adhaerentes
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3786 Christo sunt palmites huius vitis; Ez. XVII, 6: <i>facta est vitis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3787 in palmites</i>. Circa hoc ergo duo facit. Primo ponit studium
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3788 huius agricolae circa palmites malos; secundo circa palmites bonos.
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ht
parents: 30
diff changeset
3789 Studium autem eius circa malos est ut scindantur a vite; unde dicit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3790 <i>omnem palmitem</i>, idest omnem fidelem, <i>non ferentem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3791 fructum</i>, scilicet in vite, <i>in me</i>, sine quo nihil
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3792 fructificare potest, <i>tollet eum</i>, scilicet a vite. Ex quo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3793 apparet quod non solum a Christo rescinduntur aliqui quia mala
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3794 faciunt, sed etiam quia bona facere negligunt; II Cor. VI, 1:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3795 <i>hortamur vos ne in vacuum gratiam Dei recipiatis</i>. Unde de se
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3796 dicebat apostolus, I Cor. XV, 10: <i>gratia Dei sum id quod sum, et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3797 gratia eius in me vacua non fuit</i>. Et Matth. XXV, 28 dicitur,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3798 quod ablatum est talentum ei qui ex eo non fructificavit, sed
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3799 abscondit illud; Lc. XIII, 7, dominus ficum sterilem praecepit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3800 abscindi. Studium autem eius circa bonos palmites est ut foveantur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3801 ad magis fructificandum; unde dicit <i>et omnem qui fert fructum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3802 purgabit eum, ut fructum plus afferat</i>. Ad litteram enim in vite
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ht
parents: 30
diff changeset
3803 naturali contingit quod palmes multos surculos habens, minus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3804 fructificat propter humoris diffusionem ad omnes, et ideo cultores,
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ht
parents: 30
diff changeset
3805 ut magis fructificet, purgant eum a superfluis surculis. Ita est in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3806 homine. Nam homo bene dispositus et Deo coniunctus, si suum
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ht
parents: 30
diff changeset
3807 affectum ad diversa inclinet, virtus eius minoratur, et magis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3808 inefficax fit ad bene operandum. Et inde est quod Deus, ut bene
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3809 fructificet, frequenter praescindit huiusmodi impedimenta et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3810 purgat, immittens tribulationes et tentationes, quibus fortior fiat
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ht
parents: 30
diff changeset
3811 ad operandum. Et ideo dicit <i>purgabit eum</i>, etiamsi purus
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ht
parents: 30
diff changeset
3812 existat: quia nullus est adeo purus in hac vita ut non sit magis
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ht
parents: 30
diff changeset
3813 magisque purgandus; I Io. I, 8: <i>si dixerimus quia peccatum non
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ht
parents: 30
diff changeset
3814 habemus, ipsi nos seducimus et veritas in nobis non est</i>. Et hoc
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ht
parents: 30
diff changeset
3815 <i>ut plus fructum afferat</i>, idest crescat in virtute, ut tanto
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ht
parents: 30
diff changeset
3816 sint fructuosiores quanto sunt mundiores; Apoc. ult., 11: <i>qui
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3817 iustus est, iustificetur adhuc, et sanctus sanctificetur adhuc</i>;
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ht
parents: 30
diff changeset
3818 Coloss. I, 6: <i>verbum Evangelii fructificat et crescit</i>; Ps.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3819 LXXXIII, 8: <i>ibunt de virtute in virtutem</i>. Hic ex
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ht
parents: 30
diff changeset
3820 similitudine prosequitur intentum. Duo autem in praedicta
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3821 similitudine tangebantur in comparatione palmitum ad vitem. Unum
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ht
parents: 30
diff changeset
3822 est palmitum ad vitem inhaesio; secundum est palmitum purgatio.
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ht
parents: 30
diff changeset
3823 Primo ergo agit de inhaesione; secundo de purgatione, ibi <i>si
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3824 mundus vos odit, scitote quia me priorem vobis odio habuit</i>.
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ht
parents: 30
diff changeset
3825 Circa primum primo monet discipulos ut viti inhaereant; secundo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3826 rationes inhaesionis adducit, ibi <i>sicut palmes non potest ferre
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3827 fructum a semetipso</i> etc.; tertio modum inhaesionis assignat,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3828 ibi <i>sicut dilexit me pater, et ego dilexi vos</i>. Circa primum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3829 duo facit. Primo commemorat eis susceptum beneficium; secundo monet
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3830 ut in eo permaneant, ibi <i>manete in me, et ego in vobis</i>.
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ht
parents: 30
diff changeset
3831 Beneficia susceperunt mundationis, unde dicit <i>iam vos mundi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3832 estis</i>; quasi dicat: talia dixi de palmitibus; sed vos estis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3833 palmites praeparati purgari ad fructum ferendum, et hoc <i>propter
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3834 sermonem quem locutus sum vobis</i>. Verbum enim Christi mundat
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ht
parents: 30
diff changeset
3835 primo quidem ab erroribus, instruendo; ad Tit. I, 9:
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parents: 30
diff changeset
3836 <i>amplectentem eum, qui secundum doctrinam est, fidelem sermonem,
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ht
parents: 30
diff changeset
3837 ut potens sit exhortari in doctrina sana, et eos qui contradicunt
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3838 arguere</i>. Et hoc ideo quia in verbis Dei nulla falsitas
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ht
parents: 30
diff changeset
3839 invenitur; Prov. VIII, 9: <i>recti sunt sermones mei</i>. Dicit
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ht
parents: 30
diff changeset
3840 ergo <i>mundi estis</i>, ab erroribus Iudaicis. Secundo mundat
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ht
parents: 30
diff changeset
3841 corda a terrenis affectibus, ad caelestia inflammando. Verbum enim
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ht
parents: 30
diff changeset
3842 Dei cor hominis ad terrena depressum concutit sua virtute, ex quo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3843 inflammatur; Ier. XXIII, 29: <i>numquid non verba mea sunt quasi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3844 ignis?</i> Tertio mundat sermo Dei a peccatis, invocatus in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3845 Baptismo. Nam homines in Baptismo purgantur, quia in aqua verbum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3846 mundat; quia, ut dicit Augustinus: <i>detrahe verbum, quid est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3847 aqua, nisi aqua? Accedit verbum ad elementum, et fit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3848 sacramentum</i>. Verbum ergo facit ut aqua corpus tangat, et cor
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3849 abluat. Verbum, inquam, non quia dicitur, sed quia creditur. Hoc
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3850 enim verbum fidei tantum valet in Ecclesia ut etiam ipsos parvos
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3851 infantes mundet, quamvis credere non valentes ex fide credentium,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3852 offerentium, benedicentium, et tangentium prolatum; Matth. ultimo,
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ht
parents: 30
diff changeset
3853 19: <i>baptizantes eos in nomine patris, et filii, et spiritus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3854 sancti</i>. Quarto mundat per virtutem fidei; Act. XV, 9: <i>fide
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3855 purificans corda eorum</i>. Dicit ergo eis <i>vos</i>, iam
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ht
parents: 30
diff changeset
3856 instructi, iam commoti, iam baptizati, iam in fide firmati,
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ht
parents: 30
diff changeset
3857 <i>mundi estis propter sermonem quem locutus sum vobis</i>. Supra
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3858 eodem: <i>vos mundi estis, sed non omnes</i>. Sed cum supra dixerit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3859 officium agricolae esse purgare, manifeste ostendit se esse
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3860 agricolam, dicens sermonem suum purgativum. Et vere ipse, inquantum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3861 Deus, mundator est palmitum, et agricola. Hic inducit eos ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3862 perseverantiam; quasi diceret: quia mundi estis, et tantum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3863 beneficium recepistis, debetis in eo perseverare. Unde dicit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3864 <i>manete in me</i>, per caritatem, I Io. IV, 16: <i>qui manet in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3865 caritate, in Deo manet</i>, et per sacramentorum participationem,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3866 supra VI, 57: <i>qui manducat carnem meam, et bibit sanguinem meum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3867 in me manet</i>. Dicit ergo <i>manete in me</i>, gratiam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3868 suscipiendo, <i>et ego in vobis</i>, vos adiuvando. Consequenter
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3869 cum dicit <i>sicut palmes non potest ferre fructum a semetipso nisi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3870 manserit in vite, sic nec vos nisi in me manseritis</i>, inducit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3871 rationes inhaesionis, quae sunt quatuor. Prima sumitur ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3872 haerentium sanctificatione; secunda ex non haerentium punitione,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3873 ibi <i>si quis in me non manserit mittetur foras</i>; tertia ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3874 voluntatis inhaerentium assecutione, ibi <i>si manseritis in me
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3875 (...) quodcumque volueritis petetis, et fiet vobis</i>; quarta ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3876 Dei glorificatione, ibi <i>in hoc clarificatus est pater</i> et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3877 cetera. Circa primum duo facit. Primo ostendit quod inhaesio ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3878 Christum est necessaria ad fructificandum; secundo quod est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3879 efficax, ibi <i>qui manet in me et ego in eo, hic fert fructum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3880 multum</i>. Circa primum duo facit. Primo proponit similitudinem;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3881 secundo ostendit eam esse convenientem. Dicit ergo quantum ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3882 primum: dico, quod debetis in me manere ad hoc quod fructificetis,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3883 quia <i>sicut palmes</i>, ad litteram, palmes materialis, <i>non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3884 potest ferre fructum a semetipso, nisi manserit in vite</i>, ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3885 cuius radice humor ad vegetationem palmitum ascendit, <i>ita et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3886 vos</i>, supple: non potestis ferre fructum, <i>nisi in me
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3887 manseritis</i>. Mansio ergo in Christo est ratio fructificationis.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3888 Unde de his qui in Christo non manent, dicitur Rom. c. VI, 21:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3889 <i>quem ergo fructum habuistis in his in quibus nunc
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3890 erubescitis?</i> Iob XV, 34: <i>congregatio hypocritarum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3891 sterilis</i>. Haec autem similitudo conveniens est: quia <i>ego sum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3892 vitis, et vos palmites</i>, quasi diceret: talis est comparatio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3893 vestrum ad me, qualis palmitum ad vitem. De istis palmitibus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3894 dicitur in Ps. LXXIX, 12: <i>extendit palmites suos usque ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3895 mare</i>. Hic ostendit quod mansio in Christo sit efficax, et primo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3896 ostendit eius efficaciam; secundo subdit efficaciae causam. Dicit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3897 ergo primo: dico, quod non solum necessaria est hominis mansio in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3898 me ut fructificet, sed etiam est efficax; quia <i>qui manet in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3899 me</i>, credendo, obediendo, perseverando, <i>et ego in eo</i>,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3900 illuminando, subveniendo, perseverantiam dando, <i>hic</i>, et non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3901 alius, <i>fert fructum multum</i>. Fert, inquam, triplicem fructum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3902 in vita ista. Primus est abstinere a peccatis; Is. XXVII, v. 4:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3903 <i>hic est omnis fructus, ut tollatur peccatum</i>. Secundus est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3904 vacare operibus sanctitatis; Rom. VI, 22: <i>habetis fructum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3905 vestrum in sanctificatione</i> et cetera. Tertius fructus est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3906 vacare aedificationi aliorum; Ps. CIII, 13: <i>de fructu operum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3907 tuorum satiabitur terra</i>. Fert etiam quartum fructum in vita
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3908 aeterna; supra IV, 36: <i>fructum congregat in vitam aeternam</i>.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3909 Hic est ultimus et perfectus fructus laborum nostrorum; Sap. III,
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parents: 30
diff changeset
3910 15: <i>bonorum laborum gloriosus est fructus</i>. Ratio autem huius
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parents: 30
diff changeset
3911 efficaciae est, <i>quia sine me nihil potestis facere</i>. In quo
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parents: 30
diff changeset
3912 et corda instruit humilium, et ora obstruit superborum, et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3913 praecipue Pelagianorum, qui dicunt bona opera virtutum et legis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3914 sine Dei adiutorio ex seipsis facere posse: in quo dum liberum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3915 arbitrium asserere volunt, eum magis praecipitant. Ecce enim
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3916 dominus hic dicit, quod sine ipso non solum magna, sed nec minima,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3917 immo nihil facere possumus. Nec mirum quia nec Deus sine ipso
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3918 aliquid facit; supra, I, 3: <i>sine ipso factum est nihil</i>.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3919 Opera enim nostra aut sunt virtute naturae, aut ex gratia divina.
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parents: 30
diff changeset
3920 Si virtute naturae, cum omnes motus naturae sint ab ipso verbo Dei,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3921 nulla natura ad aliquid faciendum moveri potest sine ipso. Si vero
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3922 virtute gratiae: cum ipse sit auctor gratiae, quia <i>gratia et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3923 veritas per Iesum Christum facta est</i>, ut dicitur supra I, v.
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parents: 30
diff changeset
3924 17: manifestum est quod nullum opus meritorium sine ipso fieri
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3925 potest; II Cor. III, v. 5: <i>non quod sufficientes simus aliquid
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3926 cogitare ex nobis quasi ex nobis; sed sufficientia nostra ex Deo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3927 est</i>. Si ergo nec etiam cogitare possumus nisi ex Deo, multo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3928 minus nec alia. Hic ponitur secunda ratio inhaesionis, quae sumitur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3929 ex comminatione poenae; quia nisi manserimus in ipso, non evademus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3930 poenam. Et ponit quinque quae poenam illam exaggerant: quorum
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parents: 30
diff changeset
3931 quaedam pertinet ad poenam damni, scilicet expulsio a gloria; unde
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3932 dicit <i>mittetur foras</i>. Sed aliquando videmus, quod in vite
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parents: 30
diff changeset
3933 materiali aliquis palmes manet per exteriorem coniunctionem, non
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parents: 30
diff changeset
3934 autem per humoris participationem: sic et aliqui manent in Christo
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ht
parents: 30
diff changeset
3935 solum per fidem, non tamen participant humorem vitis, quia non sunt
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ht
parents: 30
diff changeset
3936 in caritate. Unde tales mittentur foras, idest, separabuntur a
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ht
parents: 30
diff changeset
3937 societate bonorum; Ezech. c. XXXIV: <i>stabo, et separabo</i> et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3938 cetera. Secunda poena damni est arefactio; unde dicit <i>et
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parents: 30
diff changeset
3939 arescet</i>. Unde si quid habebat a radice, amittet denudatus eius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3940 auxilio et vita. Nam mali Christiani viriditatem aliquam habere
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parents: 30
diff changeset
3941 videntur; sed quando a sanctis et a Christo separabuntur, eorum
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parents: 30
diff changeset
3942 ariditas apparebit; Ps. XXI, 16: <i>aruit tamquam testa virtus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3943 mea</i>. Tertia poena est eorum cum malis associatio; unde dicit
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parents: 30
diff changeset
3944 <i>et colligent eum</i>, scilicet Angeli messores, ad malos; quae
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parents: 30
diff changeset
3945 quidem poena maxima est. Si enim ad horam esse cum malis, magna
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ht
parents: 30
diff changeset
3946 poena est, quanto magis esse perpetuo cum pessimis hominibus et
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ht
parents: 30
diff changeset
3947 Daemonibus? Is. XXIV, 22: <i>congregabuntur congregatione unius
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3948 fascis in lacum</i>; Matth. c. XIII, 30: <i>colligite primum
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parents: 30
diff changeset
3949 zizania, et alligate ea in fasciculos ad comburendum</i>. Quarta
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parents: 30
diff changeset
3950 poena est sensus: unde dicit <i>et in ignem mittent</i>, scilicet
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ht
parents: 30
diff changeset
3951 aeternum; Ez. XV, 2: <i>quid fiet de ligno vitis? (...). Ecce igni
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ht
parents: 30
diff changeset
3952 datum est in escam</i>. Ligna enim si in vite non permaneant,
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parents: 30
diff changeset
3953 contemptibiliora sunt ceteris lignis; si vero maneant in vite,
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parents: 30
diff changeset
3954 gloriosiora sunt. Unde dicit Augustinus: <i>unum ex duobus palmiti
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parents: 30
diff changeset
3955 congruit, aut vitis aut ignis: si in vite non est, erit in
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ht
parents: 30
diff changeset
3956 igne</i>. Matth. XXV, 41: <i>ite, maledicti, in ignem aeternum</i>.
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parents: 30
diff changeset
3957 Quinta poena est perpetuum ignis experimentum; unde subdit <i>et
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parents: 30
diff changeset
3958 ardet</i>, in perpetuum; Matth. XXV, 46: <i>ibunt hi in supplicium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3959 aeternum</i>. Hic ponitur tertia inhaesionis causa, quae sumitur ex
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parents: 30
diff changeset
3960 efficacia impetrationis, quasi diceret <i>si manseritis in me</i>,
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parents: 30
diff changeset
3961 hunc fructum consequemini, scilicet <i>quodcumque volueritis,
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parents: 30
diff changeset
3962 petetis, et fiet vobis</i>. Sed notandum, quod supra in admonitione
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3963 inhaesionis duo posuit, quae hic resumit. Primum, scilicet <i>in me
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parents: 30
diff changeset
3964 manete</i>, quod hic resumit dicens <i>si manseritis in me</i>.
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parents: 30
diff changeset
3965 Secundum, <i>et ego in vobis</i>; et loco huius dicit <i>et verba
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parents: 30
diff changeset
3966 mea in vobis manserint</i>. Quia Christus est verbum patris, omnia
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3967 verba sapientiae sunt ab ipso; Eccli. I, 5: <i>fons sapientiae
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3968 verbum Dei in excelsis</i>. Manifestum est ergo quod Christus est
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parents: 30
diff changeset
3969 in nobis, quando verba sapientiae eius sunt in nobis; supra V, 38:
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ht
parents: 30
diff changeset
3970 <i>verbum Dei non habetis in vobis manens</i>. Ideo dicit <i>et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3971 verba mea in vobis manserint</i>, scilicet quadrupliciter, amando,
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ht
parents: 30
diff changeset
3972 credendo, meditando et implendo; Prov. IV, 20: <i>fili, ausculta
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3973 sermones meos</i>, scilicet credendo, <i>et ad eloquia mea inclina
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3974 aurem tuam</i>, scilicet obediendo, seu implendo, <i>ne recedant ab
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3975 oculis tuis</i>, meditando, <i>et custodi ea in medio cordis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3976 tui</i>, amando; Ier. XV, 16: <i>inventi sunt sermones tui, et
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parents: 30
diff changeset
3977 comedi eos</i>. Tunc ergo in nobis sunt verba Christi quando
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parents: 30
diff changeset
3978 facimus quae praecepit, et diligimus quod promisit. Et ex hoc
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parents: 30
diff changeset
3979 sequitur quod informamur quid petere debeamus; Rom. VIII, 26:
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parents: 30
diff changeset
3980 <i>quid oremus sicut oportet, nescimus, sed ipse spiritus postulat
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3981 pro nobis gemitibus inenarrabilibus</i>. Unde et verbis suis nos
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parents: 30
diff changeset
3982 orare docuit, Matth. VI, 9 et Lc. XI, 2. Sic ergo verba Dei credita
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3983 et meditata informant nos ad petendum quae sunt nobis necessaria ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3984 salutem. Sed verba Dei amata et impleta iuvant nos ad merendum; et
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parents: 30
diff changeset
3985 ideo subdit <i>quodcumque volueritis, petetis</i>, discrete,
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ht
parents: 30
diff changeset
3986 perseveranter, <i>et fiet vobis</i>; infra XVI, v. 23: <i>si quid
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3987 petieritis patrem in nomine meo, dabit vobis</i>. Hic ponitur
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ht
parents: 30
diff changeset
3988 quarta ratio inhaesionis, quae sumitur ex gloria patris. Omnia
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parents: 30
diff changeset
3989 opera nostra ad Dei gloriam referre debemus; Ps. CXIII, 1: <i>non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3990 nobis, domine, non nobis, sed nomini tuo da gloriam</i>; I Cor. X,
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parents: 30
diff changeset
3991 v. 31: <i>si manducatis aut bibitis, sive aliquid facitis; omnia in
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parents: 30
diff changeset
3992 gloriam Dei facite</i>. Ostendit ergo dominus quod sumus in
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parents: 30
diff changeset
3993 Christo, quia ex hoc fructificamus, et ex fructificatione nostra
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parents: 30
diff changeset
3994 pater glorificatur; unde dicit <i>in hoc glorificatus est pater
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parents: 30
diff changeset
3995 meus</i>, idest ad gloriam patris redundat, <i>ut plurimum fructum
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parents: 30
diff changeset
3996 afferatis</i>. Ponit hic tria, ordine praepostero, quae se invicem
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parents: 30
diff changeset
3997 consequuntur. Unum pertinet ad inhaesionem, scilicet <i>efficiamini
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parents: 30
diff changeset
3998 mei discipuli</i>, quod idem est quod <i>manete in me</i>. Et ex
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parents: 30
diff changeset
3999 hoc sequitur secundum, scilicet <i>ut fructum plurimum
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parents: 30
diff changeset
4000 afferatis</i>. Et ex hoc glorificatur pater meus: quasi diceret: ad
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parents: 30
diff changeset
4001 gloriam patris est quod fructum plurimum afferatis, et fructum
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parents: 30
diff changeset
4002 plurimum affertis ex hoc quod estis mei discipuli. Primo quidem
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parents: 30
diff changeset
4003 bene vivendo; Matth. V, 16: <i>videant opera vestra bona, et
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parents: 30
diff changeset
4004 glorificent patrem vestrum</i>; et bene docendo, ex quo similiter
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parents: 30
diff changeset
4005 Deus glorificatur, Is. XXIV, 15: <i>in doctrinis glorificate
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parents: 30
diff changeset
4006 Deum</i>, et XLIII, 7: <i>omnem qui invocat nomen meum, in laudem
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parents: 30
diff changeset
4007 et gloriam meam, creavi eum</i>. Ergo apostoli sunt terra illa quae
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parents: 30
diff changeset
4008 fructum multum attulit, ut dicitur infra, 8: <i>et efficiamini mei
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4009 discipuli</i>, per inhaesionem et caritatis fervorem. Haec enim
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parents: 30
diff changeset
4010 sunt signa discipulatus Christi, scilicet inhaesio ad Christum;
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parents: 30
diff changeset
4011 supra VIII, 31: <i>si manseritis in sermone meo, vere discipuli mei
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4012 eritis</i>. Et ex hoc efficiuntur idonei ut ferant fructum
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parents: 30
diff changeset
4013 doctrinae. Secundo caritatis observatio; supra XIII, 35: <i>in hoc
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parents: 30
diff changeset
4014 cognoscent omnes quia mei discipuli estis, si dilectionem
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parents: 30
diff changeset
4015 habueritis ad invicem</i> et cetera. Et ex hoc efficiuntur idonei
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parents: 30
diff changeset
4016 ut afferant fructum bonorum operum; I Cor. XIII, 2: <i>si habuero
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4017 prophetiam, et noverim mysteria omnia, et omnem scientiam</i> etc.
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parents: 30
diff changeset
4018 quia ibi ponuntur sine caritate nihil valere.</p>
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parents: 30
diff changeset
4019 <br />
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parents: 30
diff changeset
4020 <div class="D">Lectio 2</div>
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parents: 30
diff changeset
4021 <p title="Super Io., cap. 15 l. 2"><a name="87522"><span class=
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diff changeset
4022 "ref">[87522] Super Io., cap. 15 l. 2</span></a> Supra monuit
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parents: 30
diff changeset
4023 dominus discipulos suos ut in eo manerent, hic ostendit quid sit in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4024 eo manere; et hoc tripliciter. Primo quidem quod manere in eo est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4025 manere in eius dilectione; secundo ostendit quod praecepta eius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4026 servare, est manere in eius dilectione, ibi <i>si praecepta mea
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4027 servaveritis, manebitis in dilectione mea</i>; tertio ostendit quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4028 observatio caritatis sit eius praeceptum, ibi <i>hoc est praeceptum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4029 meum</i> et cetera. Circa primum duo facit. Primo commemorat
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parents: 30
diff changeset
4030 collatum discipulis beneficium; secundo hortatur eos ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4031 perseverandum, ibi <i>manete in dilectione mea</i>. Dicit ergo
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parents: 30
diff changeset
4032 primo, quod hoc quod in Christo manemus, est ex eius gratia; quae
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4033 quidem gratia est effectus dilectionis ipsius, Ier. XXXI, 3: <i>in
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parents: 30
diff changeset
4034 caritate perpetua dilexi te</i>. Ex quo patet quod omnia opera
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parents: 30
diff changeset
4035 nostra bona sunt nobis ex beneficio divinae dilectionis. Non enim
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parents: 30
diff changeset
4036 essent nobis, nisi quia fides per dilectionem operatur; nec
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parents: 30
diff changeset
4037 diligeremus, nisi prius diligeremur. Et ideo hoc beneficium
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parents: 30
diff changeset
4038 commemorans dixit <i>sicut dilexit me pater, et ego dilexi vos</i>.
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parents: 30
diff changeset
4039 Sed notandum, quod ly <i>sicut</i> quandoque denotat aequalitatem
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parents: 30
diff changeset
4040 naturae, quandoque autem similitudinem actionis. Ariani autem
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parents: 30
diff changeset
4041 errantes volebant, quod ly <i>sicut</i> importaret aequalitatem, et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4042 per hoc, quod superius saepius expressum est, concludebant, quod
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parents: 30
diff changeset
4043 esset minor patre. Sed hoc est falsum; et ideo, secundum
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parents: 30
diff changeset
4044 Augustinum, dicendum, quod ly <i>sicut</i> dicit similitudinem
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parents: 30
diff changeset
4045 gratiae et dilectionis: nam dilectio qua filius diligit discipulos,
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parents: 30
diff changeset
4046 est quaedam similitudo eius dilectionis qua pater diligit filium.
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parents: 30
diff changeset
4047 Cum enim diligere aliquem sit velle ei bonum, pater diligit filium
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parents: 30
diff changeset
4048 secundum divinam naturam, inquantum vult illi infinitum suum bonum,
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parents: 30
diff changeset
4049 quod ipse habet, communicando ei eamdem naturam numero quam ipse
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parents: 30
diff changeset
4050 habet; supra V, v. 20: <i>pater diligit filium, et omnia demonstrat
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parents: 30
diff changeset
4051 ei quae ipse facit</i>. Diligit etiam eum secundum humanam naturam;
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parents: 30
diff changeset
4052 Oseae XI, v. 1: <i>puer Israel, et dilexi eum, et ex Aegypto vocavi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4053 filium meum</i>. Et ad hoc scilicet ut simul esset Deus et homo. Et
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parents: 30
diff changeset
4054 ad nihil horum filius dilexit discipulos, nam neque ad hoc dilexit
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parents: 30
diff changeset
4055 eos ut essent Deus per naturam, neque essent uniti Deo in persona;
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parents: 30
diff changeset
4056 sed ad quamdam horum similitudinem eos dilexit, ut scilicet essent
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parents: 30
diff changeset
4057 dii per participationem gratiae; Ps. LXXXI, 6: <i>ego dixi: dii
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parents: 30
diff changeset
4058 estis</i>; II Petr. I, 4: <i>per quem magna nobis et pretiosa
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parents: 30
diff changeset
4059 promissa donavit, ut divinae per hoc efficiamur consortes
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parents: 30
diff changeset
4060 naturae</i>. Item ut assumerentur in unitatem affectus: quia <i>qui
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parents: 30
diff changeset
4061 adhaeret Deo, unus spiritus est</i>; I Cor. VI, 17. Rom. VIII, 29:
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parents: 30
diff changeset
4062 <i>quos praescivit, conformes fieri imaginis filii sui, ut sit ipse
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parents: 30
diff changeset
4063 primogenitus in multis fratribus</i>. Sic ergo maius bonum Deus
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parents: 30
diff changeset
4064 pater posuit filio secundum utramque naturam, quam filius
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parents: 30
diff changeset
4065 discipulis, sed tamen simile, ut dictum est. <i>Manete in
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parents: 30
diff changeset
4066 dilectione mea</i>, quasi diceret: ex quo tantum beneficium
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parents: 30
diff changeset
4067 recepistis ex dilectione mea, <i>manete</i> in ea, ut scilicet me
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parents: 30
diff changeset
4068 diligatis: vel <i>manete in dilectione mea</i>, quia ego diligo
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parents: 30
diff changeset
4069 vos, scilicet in gratia mea, ut non excidatis a bonis quae
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parents: 30
diff changeset
4070 praeparavi vobis. Et haec expositio magis congruit, ut sit sensus:
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parents: 30
diff changeset
4071 perseveretis in hoc statu, ut scilicet diligamini a me per effectum
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parents: 30
diff changeset
4072 gratiae; I Cor. VII, 20: <i>unusquisque in ea vocatione qua vocatus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4073 est, in illa permaneat</i>; I Io. IV, v. 16: <i>qui manet in
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parents: 30
diff changeset
4074 caritate, in Deo manet, et Deus in eo</i>. Hic ostendit quid sit
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parents: 30
diff changeset
4075 manere in eius dilectione, et primo ostendit quod hoc est servare
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parents: 30
diff changeset
4076 eius mandatum; secundo manifestat per exemplum, ibi <i>sicut et ego
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parents: 30
diff changeset
4077 patris mei praecepta servavi</i>; tertio excludit dubium, ibi
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diff changeset
4078 <i>haec locutus sum vobis ut gaudium meum in vobis sit</i>. Dicit
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parents: 30
diff changeset
4079 ergo <i>manete in dilectione mea</i>, et hoc facietis, <i>si
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4080 praecepta mea servaveritis</i>: sic enim manebitis in dilectione
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4081 mea. Observatio enim mandatorum est effectus divinae dilectionis,
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ht
parents: 30
diff changeset
4082 non solum eius qua nos diligimus, sed eius qua ipse diligit nos. Ex
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ht
parents: 30
diff changeset
4083 hoc enim quod ipse diligit nos, movet nos et adiuvat ad implendum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4084 mandata eius, quae impleri non possunt nisi per gratiam, I Io. c.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4085 IV, 10: <i>in hoc est caritas, non quasi nos dilexerimus Deum, sed
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4086 quoniam ipse prior dilexit nos</i>. Exemplum autem ad hoc subdit,
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ht
parents: 30
diff changeset
4087 dicens <i>sicut et ego patris mei praecepta servavi</i>. Sicut enim
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4088 dilectio, qua pater diligit eum, est exemplum dilectionis qua ipse
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4089 diligit nos; ita voluit quod obedientia sua sit exemplum
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ht
parents: 30
diff changeset
4090 obedientiae nostrae. Christus enim per hoc ostendit quod mansit in
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ht
parents: 30
diff changeset
4091 dilectione patris, quia, per omnia, mandata eius servavit. Nam et
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ht
parents: 30
diff changeset
4092 mortem sustinuit, Phil. II, 8: <i>factus est obediens patri usque
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4093 ad mortem, mortem autem crucis</i>. Ab omni peccato abstinuit; I
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ht
parents: 30
diff changeset
4094 Petr. II, 22: <i>qui peccatum non fecit, nec dolus inventus est in
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ht
parents: 30
diff changeset
4095 ore eius</i>. Quae intelligenda sunt de Christo secundum quod homo;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4096 supra VIII, 29: <i>non reliquit me solum, quia quae placita sunt
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4097 ei, facio semper</i>. Et ideo dicit: maneo in eius dilectione quia
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ht
parents: 30
diff changeset
4098 nihil in me, secundum quod homo, est dilectioni eius contrarium. Ne
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ht
parents: 30
diff changeset
4099 credant quod moneat eos ad mandata eius servanda propter utilitatem
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ht
parents: 30
diff changeset
4100 propriam, et non discipulorum, dicit <i>haec locutus sum vobis</i>,
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ht
parents: 30
diff changeset
4101 scilicet ut mandata mea servetis propter bonum vestrum, scilicet
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ht
parents: 30
diff changeset
4102 <i>ut gaudium meum in vobis sit</i>. Amor enim est causa gaudii:
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ht
parents: 30
diff changeset
4103 unusquisque enim gaudet de re amata. Deus autem se amat et
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ht
parents: 30
diff changeset
4104 creaturam, praecipue rationalem, cui infinitum bonum communicat.
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ht
parents: 30
diff changeset
4105 Christus ergo de duobus ab aeterno gaudet: scilicet de bono suo et
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ht
parents: 30
diff changeset
4106 patris; Prov. VIII, 30: <i>delectabar coram eo ludens in orbe
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4107 terrarum</i>. Item de bono creaturae rationalis; ibid. VIII, 31:
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ht
parents: 30
diff changeset
4108 <i>deliciae meae</i> sunt <i>esse cum filiis hominum</i>, idest, in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4109 hoc quod communicor filiis hominum: et de his gaudet ab aeterno;
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ht
parents: 30
diff changeset
4110 Is. LXII, 5: <i>gaudebit super te Deus tuus</i>. Vult ergo dominus
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ht
parents: 30
diff changeset
4111 ut per observantiam mandatorum suorum efficiamur participes gaudii
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ht
parents: 30
diff changeset
4112 sui; unde dicit <i>ut gaudium meum</i>, quo scilicet ego gaudeo de
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ht
parents: 30
diff changeset
4113 divinitate mea et patris, <i>sit in vobis</i>: quod nihil est aliud
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ht
parents: 30
diff changeset
4114 quam vita aeterna, quae est gaudium de veritate, ut Augustinus
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ht
parents: 30
diff changeset
4115 dicit; quasi diceret: ut habeatis vitam aeternam; Iob XXII, 26:
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ht
parents: 30
diff changeset
4116 <i>tunc super omnipotente deliciis afflues. Et gaudium vestrum</i>,
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ht
parents: 30
diff changeset
4117 quo ego gaudeo de humanitate mea, <i>repleatur</i>. Nam bona de
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ht
parents: 30
diff changeset
4118 quibus nos gaudemus, aut sunt imperfecta, aut imperfecte habentur;
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ht
parents: 30
diff changeset
4119 et ideo gaudium in hac vita plenum esse non potest. Tunc autem
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ht
parents: 30
diff changeset
4120 plenum erit quando perfecta bona perfecte consequemur; Matth. XXV,
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ht
parents: 30
diff changeset
4121 21: <i>intra in gaudium domini tui</i>. Hic ostendit dominus quae
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parents: 30
diff changeset
4122 sint praecepta eius, et primo proponit quid sit praeceptum suum;
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ht
parents: 30
diff changeset
4123 secundo inducit exemplum, ibi <i>sicut dilexi vos</i>; tertio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4124 commemorat beneficium, ibi <i>vos amici mei estis</i>. Praeceptum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4125 autem quod ponit, est praeceptum caritatis, quod servari vult.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4126 <i>Hoc est</i>, inquit, <i>praeceptum meum ut diligatis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4127 invicem</i>. Sed cum multa sint alia praecepta domini in sacro
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4128 eloquio, quaeritur quare solum observationem caritatis dicit esse
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4129 praeceptum suum. Ad quod, secundum Gregorium, dicendum est, quod
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4130 caritas est radix et finis omnium virtutum. Radix quidem, quia ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4131 caritate confirmata in corde hominis movetur homo ad implenda omnia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4132 alia praecepta; Rom. XIII, v. 8: <i>qui diligit proximum, legem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4133 implevit</i>. Ergo omnia praecepta quasi ad hoc ordinantur ut homo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4134 benefaciat proximo, et non molestet eum; quod quidem potissime ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4135 caritate fit. Finis autem est, quia omnia praecepta ad ipsam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4136 ordinantur, et in sola caritate solidantur; I Tim. I, 5: <i>finis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4137 praecepti est caritas</i>. Dicit ergo <i>hoc est praeceptum meum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4138 ut diligatis invicem</i>, quasi scilicet, a caritate omnia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4139 procedunt sicut a principio, et in caritate omnia ordinantur sicut
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4140 in finem. Nam, sicut dicit Gregorius, <i>ut multi arboris rami ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4141 una radice prodeunt, sic multae virtutes ex una radice generantur:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4142 nec habet aliquid viriditatis ramus boni operis, si non manet in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4143 radice caritatis</i>. Sed cum Matth. XXII, 40, dicatur, quod non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4144 solum in dilectione Dei, sed etiam proximi pendeat lex et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4145 prophetae, quare solum hic de dilectione proximi mentionem facit?
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4146 Sed dicendum, quod unum includitur in alio: qui enim diligit Deum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4147 necesse est ut proximum et ea quae sunt Dei diligat; et qui diligit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4148 proximum propter Deum, necesse est ut diligat Deum: licet enim
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ht
parents: 30
diff changeset
4149 obiecta sint diversa, tamen ipsi actus secundum consequentiam sunt
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4150 unum. Est autem duplex ratio quare magis de dilectione proximi quam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4151 Dei mentionem facit. Una scilicet, quia in hoc intendit eos
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4152 instruere, et inducere quomodo proximos aedificent, et quomodo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4153 fortes fierent ad tribulationes persecutorum perferendas; et ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4154 utrumque caritas proximi necessaria est. Hic manifestat per
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4155 exemplum quomodo proximum debeamus diligere, ita scilicet, quomodo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4156 Christus dilexit nos. Christus autem dilexit nos ordinate et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4157 efficaciter. Ordinate quidem, quia nil in nobis dilexit nisi Deum,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4158 et in ordine ad ipsum; Eccli. XXIV, 24: <i>ego mater pulchrae
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4159 dilectionis</i> et cetera. Efficaciter autem, quia intantum dilexit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4160 ut semetipsum pro nobis traderet; Eph. c. V, 2: <i>dilexit nos, et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4161 tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4162 suavitatis</i>. Nos ergo debemus proximos diligere, scilicet sancte
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4163 ad bonum, et efficaciter scilicet ut dilectionem opere ostendamus;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4164 I Io. III, 18: <i>non diligamus verbo neque lingua, sed opere et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4165 veritate. Maiorem hac dilectionem nemo habet quam ut animam suam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4166 ponat quis pro amicis suis</i>. Hic ostendit efficaciam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4167 dilectionis, quae est ut quis mortem sustineat pro amicis, quod est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4168 signum maximae dilectionis. Sed contra hoc obiicitur, quod maioris
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4169 dilectionis signum dicitur quando aliquis animam suam ponit pro
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4170 inimicis suis, ut Christus fecit; Rom. V, 8: <i>commendat Deus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4171 caritatem suam in nobis: quoniam cum adhuc peccatores essemus,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4172 secundum tempus Christus pro nobis, mortuus est</i>. Ad quod
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4173 dicendum, quod Christus non posuit animam suam pro nobis inimicis,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4174 ut scilicet inimici remaneremus, sed ut amicos efficeret: vel licet
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4175 non essent amici quasi amantes, erant tamen amici ut amati. Est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4176 autem manifestum quod maximae dilectionis est signum, propter
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4177 amicos animam ponere, quia, in ordine diligibilium quatuor ordinata
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4178 sunt, scilicet Deus, anima nostra, proximus, et corpus nostrum. Et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4179 Deum debemus diligere super nos ipsos et supra proximos, ita ut pro
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4180 Deo nos ipsos, scilicet animam et corpus et proximum dare debeamus.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4181 Pro anima autem nostra corpus est ponere, non tamen eam dare. Pro
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4182 proximo autem vitam corporalem et corpus debemus exponere pro
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4183 salute proximi: et ideo, cum vita corporalis sit potissimum quod
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4184 nos post animam habeamus, ideo potissimum est ipsam exponere
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4185 propter proximum, et maioris dilectionis signum; I Io. c. IV, 9:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4186 <i>in hoc apparuit caritas Dei in nobis, quoniam filium suum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4187 unigenitum misit Deus in mundum, ut vivamus per eum</i>.</p>
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parents: 30
diff changeset
4188 <br />
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4189 <div class="D">Lectio 3</div>
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parents: 30
diff changeset
4190 <p title="Super Io., cap. 15 l. 3"><a name="87523"><span class=
495930650732 to XML, fix initial link by hand
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diff changeset
4191 "ref">[87523] Super Io., cap. 15 l. 3</span></a> Supra dominus
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parents: 30
diff changeset
4192 monuit nos ad dilectionem fraternam, et hoc exemplo sui, hic
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4193 ostendit discipulis beneficium praestitum, per quod obligati erant
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4194 ad Christi imitationem: scilicet quod Christus eos ad amorem suum
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parents: 30
diff changeset
4195 assumpsit. Et primo ponit amicitiae signum; secundo subiungit
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parents: 30
diff changeset
4196 causam, ibi <i>non vos me elegistis</i> et cetera. Ponit autem
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parents: 30
diff changeset
4197 duplex amicitiae signum: unum ex parte discipulorum; aliud ex parte
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parents: 30
diff changeset
4198 sui ibi <i>iam non dicam vos servos</i>. Signum autem ex parte
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parents: 30
diff changeset
4199 discipulorum, quod sunt amici Christi, est observatio mandatorum
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parents: 30
diff changeset
4200 eius; unde dicit <i>vos amici mei estis, si feceritis quae ego
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parents: 30
diff changeset
4201 praecipio vobis</i>; quasi diceret: usque modo monui vos ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4202 diligeretis invicem, sed modo moneo et dico de amicitia vestra ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4203 meipsum. Potest autem hoc quod dicit <i>vos amici mei estis</i>,
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parents: 30
diff changeset
4204 dupliciter intelligi, secundum quod amicus dupliciter dicitur,
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diff changeset
4205 scilicet qui amat et qui amatur; et secundum utrumque, verum est
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diff changeset
4206 quod subdit <i>si feceritis quae ego praecipio vobis</i>. Et qui
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parents: 30
diff changeset
4207 Deum amant, mandata illius servant; quia cum amicus dicatur quasi
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parents: 30
diff changeset
4208 animae custos, ut Gregorius dicit, non immerito qui voluntatem Dei
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4209 in praeceptis eius custodit, amicus eius vocatur. Item, quos Deus
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parents: 30
diff changeset
4210 amat, mandata Dei servant, inquantum conferendo eis gratiam suam,
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parents: 30
diff changeset
4211 adiuvat ad servandum: Deus enim nos amando, facit suos dilectores;
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parents: 30
diff changeset
4212 Prov. VIII, 17: <i>ego diligentes me diligo</i>: non quasi prius
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diff changeset
4213 fuerint diligentes, sed quia ipse eos diligentes facit diligendo.
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diff changeset
4214 Sed sciendum, quod mandatorum observatio non est divinae amicitiae
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parents: 30
diff changeset
4215 causa, sed signum: scilicet et quod Deus diligat nos, et quod nos
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diff changeset
4216 diligamus eum; Sap. VI, v. 19: <i>dilectio illius custodia legum
495930650732 to XML, fix initial link by hand
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diff changeset
4217 est</i>; I Io. c. II, 4: <i>qui dicit se amare Deum, et mandata
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4218 eius non custodit, mendax est</i>. Ex parte autem Christi ponitur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4219 amicitiae signum, cum dicit <i>iam non dicam vos servos</i>, et
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parents: 30
diff changeset
4220 primo excludit quod videtur amicitiae contrarium; secundo ponit
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diff changeset
4221 verae amicitiae signum, ibi <i>vos autem dixi amicos</i> et cetera.
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diff changeset
4222 Amicitiae autem contrariatur servitus, et ideo primo excludit
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diff changeset
4223 servitutem, dicens <i>iam non dicam vos servos</i>; quasi dicat:
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diff changeset
4224 etsi olim fueritis quasi servi sub lege, nunc estis quasi liberi
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diff changeset
4225 sub gratia; Rom. VIII, 15: <i>non accepistis spiritum servitutis
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diff changeset
4226 iterum in timore; sed accepistis spiritum adoptionis filiorum</i>.
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diff changeset
4227 Secundo subdit rationem, dicens <i>quia servus nescit quid faciat
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diff changeset
4228 dominus eius</i>: servus enim est quasi extraneus a domino; supra
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diff changeset
4229 c. VIII, 35: <i>servus non manet in domo in aeternum</i>. Extraneis
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parents: 30
diff changeset
4230 autem secreta committenda non sunt; Prov. XXV, 9: <i>secreta
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ht
parents: 30
diff changeset
4231 extraneo ne reveles</i>, unde nunc servis secreta committenda non
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parents: 30
diff changeset
4232 sunt. Potest autem hoc ad praecedentia sic continuari. Possent
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parents: 30
diff changeset
4233 discipuli dicere, quod si servamus praecepta tua, sumus amici tui;
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parents: 30
diff changeset
4234 sed servare praecepta est magis servitutis quam amicitiae: et ideo
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parents: 30
diff changeset
4235 hoc excludens dominus dicit <i>iam non dicam vos servos</i>. Sed
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parents: 30
diff changeset
4236 dubitatur hic. Cum ipsi apostoli dicant se servos Christi; sicut:
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parents: 30
diff changeset
4237 <i>Paulus apostolus servus Christi Iesu</i>, et David: <i>servus
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parents: 30
diff changeset
4238 tuus ego sum</i>, et etiam ipsi qui introducendi sunt in vitam
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parents: 30
diff changeset
4239 aeternam: Matth. XXV, 23: <i>euge serve bone et fidelis (...) intra
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parents: 30
diff changeset
4240 in gaudium domini tui</i>: quid est hoc quod dominus dicit <i>iam
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parents: 30
diff changeset
4241 non dicam vos servos?</i> Dubitatur etiam de hoc: quia cum
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parents: 30
diff changeset
4242 frequenter domini servis suis secreta revelent, et etiam Deus, Amos
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parents: 30
diff changeset
4243 III, 7: <i>non faciet Deus verbum, nisi revelaverit secretum suum
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parents: 30
diff changeset
4244 ad servos suos prophetas</i>: non videtur verum quod hic dicit
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parents: 30
diff changeset
4245 <i>servus nescit quid faciat dominus eius</i>. Respondeo. Dicendum,
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parents: 30
diff changeset
4246 secundum Augustinum, quod servitus proprie ex timore creatur. Est
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parents: 30
diff changeset
4247 autem duplex timor: scilicet servilis, quem expellit caritas, I Io.
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parents: 30
diff changeset
4248 IV, 18: <i>timor non est in caritate</i>; alius est timor filialis,
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parents: 30
diff changeset
4249 qui ex caritate generatur, quia timet perdere quis quod amat; et
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parents: 30
diff changeset
4250 hic est timor bonus et castus, de quo dicitur in Ps. XVIII, v. 10:
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parents: 30
diff changeset
4251 <i>timor domini sanctus permanet in saeculum saeculi</i>. Et
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parents: 30
diff changeset
4252 secundum hoc sunt duae servitutes. Una quae procedit ex timore
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ht
parents: 30
diff changeset
4253 filiali; et secundum hanc servi sunt iusti omnes, et filii Dei, ut
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parents: 30
diff changeset
4254 obiiciebatur. Alia servitus, est quae procedit ex timore poenae, et
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parents: 30
diff changeset
4255 contrariatur dilectioni; et de hac dicit <i>iam non dicam vos
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parents: 30
diff changeset
4256 servos</i>. Sciendum est etiam, quod servus proprie est qui non est
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parents: 30
diff changeset
4257 causa sui: liber vero qui est sui causa. Est ergo differentia inter
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ht
parents: 30
diff changeset
4258 operationes servi et liberi: quia servus operatur causa alterius;
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parents: 30
diff changeset
4259 liber autem causa sui operatur, et quantum ad causam finalem
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ht
parents: 30
diff changeset
4260 operis, et quantum ad causam moventem. Nam liber propter se
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parents: 30
diff changeset
4261 operatur, sicut propter finem, et a se operatur, quia propria
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parents: 30
diff changeset
4262 voluntate movetur ad opus; sed servus nec propter se operatur sed
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parents: 30
diff changeset
4263 propter dominum, nec a se sed a domini voluntate, et quasi quadam
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ht
parents: 30
diff changeset
4264 coactione. Sed contingit aliquando quod aliquis servus operatur
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ht
parents: 30
diff changeset
4265 causa alterius, sicut causa finali; operatur tamen a se, inquantum
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parents: 30
diff changeset
4266 se movet ad opus: et haec est bona servitus, quia ex caritate
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parents: 30
diff changeset
4267 movetur ad bona opera facienda; sed non operatur propter se: quia
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parents: 30
diff changeset
4268 caritas non quaerit quae sua sunt, sed quae sunt Iesu Christi et
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parents: 30
diff changeset
4269 salutis proximorum. Qui autem omnino causa alterius operantur, sunt
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parents: 30
diff changeset
4270 mali servi. Patet ergo quod discipuli servi erant, sed bona
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ht
parents: 30
diff changeset
4271 servitute, quae ex amore procedit. Ad secundam quaestionem
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ht
parents: 30
diff changeset
4272 dicendum, quod ille servus qui movetur solum ab alio, et non a se,
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parents: 30
diff changeset
4273 habet se ad moventem sicut instrumentum ad artificem. Instrumentum
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parents: 30
diff changeset
4274 autem communicat cum artifice in opere, sed non in operis ratione.
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parents: 30
diff changeset
4275 Sic ergo tales servi participant solum in opere; sed quando servus
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ht
parents: 30
diff changeset
4276 operatur ex propria voluntate, necesse est quod rationem operis
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parents: 30
diff changeset
4277 sciat, et quod revelentur ei occulta, per quae ea scire possit quae
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ht
parents: 30
diff changeset
4278 agit, Eccli. XXXIII, 31: <i>servus si est tibi fidelis, sit tibi
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parents: 30
diff changeset
4279 quasi anima tua</i>. Apostoli autem, ut dictum est, a se movebantur
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parents: 30
diff changeset
4280 ad bona opera facienda, scilicet ex propria voluntate per amorem
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ht
parents: 30
diff changeset
4281 inclinata; et ideo dominus secreta sua revelat eis. Sed de malis
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ht
parents: 30
diff changeset
4282 servis verum est quod nesciunt quid faciat dominus eorum. Sed quae
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parents: 30
diff changeset
4283 sunt illa quae nesciunt? Illa proprie quae in nobis Deus facit.
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parents: 30
diff changeset
4284 Omnia enim bona quae facimus, Deus in nobis operatur Is. XXVI, 12
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ht
parents: 30
diff changeset
4285 et Phil. II, 13: <i>operatur in nobis et velle et perficere</i>.
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parents: 30
diff changeset
4286 Servus ergo malus ex superbia cordis sui obtenebratus, dum quod
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parents: 30
diff changeset
4287 facit, sibi attribuit, <i>nescit quid faciat dominus eius</i>. Hic
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parents: 30
diff changeset
4288 ponit verum signum amicitiae ex parte sua, quod est quia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4289 <i>quaecumque audivi a patre meo, nota feci vobis</i>. Verum enim
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parents: 30
diff changeset
4290 amicitiae signum est quod amicus amico suo cordis secreta revelet.
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parents: 30
diff changeset
4291 Cum enim amicorum sit cor unum et anima una, non videtur amicus
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parents: 30
diff changeset
4292 extra cor suum ponere quod amico revelat; Prov. XXV, 9: <i>causam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4293 tuam tracta cum amico tuo</i>. Deus autem faciendo nos participes
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parents: 30
diff changeset
4294 suae sapientiae, sua secreta nobis revelat; Sap. VII, 27: <i>per
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parents: 30
diff changeset
4295 nationes in animas sanctas se transfert, amicos Dei et prophetas
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parents: 30
diff changeset
4296 constituit</i>. Sed dubitatur hic primo, quae et qualiter filius a
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ht
parents: 30
diff changeset
4297 patre audit. Quod quidem pluries iam manifestatum est. Cum enim
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ht
parents: 30
diff changeset
4298 audire sit scientiam ab alio accipere, audire filium a patre nihil
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parents: 30
diff changeset
4299 aliud est quam scientiam ab eo accipere; scientia autem filii est
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ht
parents: 30
diff changeset
4300 eius essentia: filium ergo audire a patre, est accipere essentiam
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ht
parents: 30
diff changeset
4301 eius ab eo. Dubitatur etiam de hoc quod dicit <i>omnia quaecumque
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parents: 30
diff changeset
4302 audivi a patre meo, nota feci vobis</i>. Si ergo omnia eis nota
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parents: 30
diff changeset
4303 fecit, sequitur quod tot sciebant discipuli quot et filius.
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parents: 30
diff changeset
4304 Responsio. Dicendum, secundum Chrysostomum <i>omnia quaecumque
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parents: 30
diff changeset
4305 audivi</i>, quae scilicet vos audire oportebat, <i>nota feci
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4306 vobis</i>; non autem omnia simpliciter; infra XVI, v. 12: <i>multa
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parents: 30
diff changeset
4307 habeo vobis dicere, quae non potestis portare modo</i>. Vel
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parents: 30
diff changeset
4308 dicendum, secundum Augustinum, quod dominus propter certitudinem
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parents: 30
diff changeset
4309 dicendorum utitur praeterito pro futuro; ut sit sensus <i>omnia
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parents: 30
diff changeset
4310 quaecumque audivi a patre meo, nota feci vobis</i>, idest, faciam
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parents: 30
diff changeset
4311 in plenitudine, de qua dicit apostolus I Cor. XIII, v. 12: <i>tunc
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parents: 30
diff changeset
4312 cognoscam sicut et cognitus sum</i>; infra XVI, 25: <i>in illo die
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parents: 30
diff changeset
4313 palam de patre meo annuntiabo vobis</i>, quando scilicet introducet
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parents: 30
diff changeset
4314 nos ad visionem patris. Omnia enim quae scit filius, scit pater.
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parents: 30
diff changeset
4315 Quando ergo revelabit nobis patrem, revelabit omnia quae scit, et
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parents: 30
diff changeset
4316 id quod scimus. Vel dicendum, secundum Gregorium, et melius.
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parents: 30
diff changeset
4317 Eiusdem rei potest haberi cognitio perfecta et imperfecta: sicut in
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parents: 30
diff changeset
4318 scientiis apparet quod qui scit principia omnia unius scientiae
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parents: 30
diff changeset
4319 dicitur scire scientiam illam, sed imperfecte eam scit. Unde qui
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parents: 30
diff changeset
4320 docet aliqua principia alicuius scientiae, potest dicere se
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parents: 30
diff changeset
4321 docuisse scientiam illam, quia omnia quae sunt scientiae illius,
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parents: 30
diff changeset
4322 sunt in principiis eius virtute; sed illam eamdem scientiam
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parents: 30
diff changeset
4323 perfectius scit quando conclusiones singulas, quae virtute erant in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4324 principiis, novit. Sic ergo et de divinis potest haberi duplex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4325 cognitio. Una imperfecta: et haec habetur per fidem, quae est
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parents: 30
diff changeset
4326 praelibatio illius futurae beatitudinis et cognitionis quam
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parents: 30
diff changeset
4327 habebimus in patria; Hebr. c. XI, 1: <i>est autem fides sperandarum
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parents: 30
diff changeset
4328 substantia rerum, argumentum non apparentium</i>. Unde de hac
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parents: 30
diff changeset
4329 cognitione dicit <i>omnia nota feci vobis</i>, scilicet in fide,
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parents: 30
diff changeset
4330 secundum quamdam praelibationem, sicut conclusiones virtute sunt in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4331 principiis. Unde dicit Gregorius: <i>omnia quae nota facit servis
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parents: 30
diff changeset
4332 suis, sunt gaudia internae caritatis et festa supernae patriae,
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parents: 30
diff changeset
4333 quae quotidie mentibus per aspirationem sui amoris imprimit, dum
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parents: 30
diff changeset
4334 enim audita superna caelestia amamus, amata iam novimus: quia ipse
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parents: 30
diff changeset
4335 amor notitia est</i>. Hic ponit amicitiae causam. Consuetum est
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parents: 30
diff changeset
4336 autem apud homines ut unusquisque sibi attribuat causam amicitiae;
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parents: 30
diff changeset
4337 Eccli. XXXVII, 1: <i>omnis amicus dicit: et ego amicitiam
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ht
parents: 30
diff changeset
4338 copulavi</i>. Et sic multi attribuunt sibi divinae amicitiae
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4339 causam, dum sibi principium bonorum operum attribuunt et non Deo.
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parents: 30
diff changeset
4340 Et dominus hoc excludens dicit <i>non vos me elegistis</i>; quasi
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parents: 30
diff changeset
4341 dicat: quisquis ad hanc dignitatem amicitiae vocatus est, non sibi
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parents: 30
diff changeset
4342 causam amicitiae attribuat, sed mihi eum ad hoc eligenti. Et primo
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parents: 30
diff changeset
4343 ponit gratuitam Dei electionem; secundo exponit ad quid eliguntur,
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parents: 30
diff changeset
4344 ibi <i>et posui vos, ut eatis et fructum afferatis</i>. Dicit ergo
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parents: 30
diff changeset
4345 <i>non vos me elegistis</i>, ut scilicet ego essem amicus vester,
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parents: 30
diff changeset
4346 <i>sed ego elegi vos</i>, ut facerem amicos meos; I Io. IV, 10:
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parents: 30
diff changeset
4347 <i>non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit
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parents: 30
diff changeset
4348 nos</i>. Est autem duplex Dei dilectio. Una aeterna qua
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parents: 30
diff changeset
4349 praedestinamur; Eph. I, 4: <i>elegit nos in ipso ante mundi
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parents: 30
diff changeset
4350 constitutionem</i>. Alia temporalis, qua ab ipso vocamur, quae
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4351 nihil est aliud quam executio aeternae praedestinationis: quia quos
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parents: 30
diff changeset
4352 elegit praedestinando, hos etiam elegit vocando; Rom. VIII, 30:
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ht
parents: 30
diff changeset
4353 <i>quos praedestinavit, hos et vocavit</i> etc.; Lc. VI, v. 13:
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ht
parents: 30
diff changeset
4354 <i>elegit duodecim, quos et apostolos nominavit</i>. Sunt autem
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parents: 30
diff changeset
4355 aliqui dicentes, electionem Dei temporalem ex meritis electorum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4356 causari. Sed hoc est contra illud quod hic dicitur. Nam si ideo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4357 elegit te quia bonus eras, non autem poteras bonus esse nisi bonum
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parents: 30
diff changeset
4358 eligeres; hoc autem bonum potissime est Deus; ergo primo elegisti
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4359 bonum, quod est Deus, quam eligereris. Sed dominus dicit contrarium
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parents: 30
diff changeset
4360 <i>non vos me elegistis, sed ego elegi vos</i>. Non ergo dicendum,
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parents: 30
diff changeset
4361 quod aliquod bonum ex parte nostra totaliter praecedat electionem
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parents: 30
diff changeset
4362 Dei. Dico autem totaliter, quia aliquod bonum particulare in nobis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4363 existens, potest esse causa alterius boni nobis dandi, et hoc
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parents: 30
diff changeset
4364 alterius, cum sit quidam ordo in divinis donis; sed universaliter
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4365 nihil potest esse causa et praecedere divinam electionem: quia
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4366 omnia bona sunt nobis a Deo. Sed de aeterna electione adhuc magis
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parents: 30
diff changeset
4367 erroneum esset dicere, quod ab electione nostra praecederetur.
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parents: 30
diff changeset
4368 Fuerunt tamen aliqui qui dicerent, quod merita nostra praecedentia
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parents: 30
diff changeset
4369 sunt causa illius electionis: et hic fuit error Origenis, qui dixit
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parents: 30
diff changeset
4370 animas hominum simul fuisse creatas aequales, et quibusdam
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parents: 30
diff changeset
4371 stantibus, quaedam minus et quaedam magis peccaverunt; et ideo
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parents: 30
diff changeset
4372 quaedam meruerunt habere gratiam, quaedam non. Sed contra hoc est,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4373 quod dominus dicit: <i>non vos me elegistis</i>. Alii autem dicunt
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parents: 30
diff changeset
4374 quod verum est quod merita in actu existentia non sunt causa
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parents: 30
diff changeset
4375 praedestinationis, sed praeexistentia in praescientia Dei; dicentes
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parents: 30
diff changeset
4376 quod quia Deus scivit aliquos bonos futuros et bene usuros gratia,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4377 ideo proposuit eis gratiam se daturum. Sed si hoc esset, sequeretur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4378 quod ideo elegit nos, quia praescivit nos ipsum electuros. Et sic
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parents: 30
diff changeset
4379 electio nostra praevia esset electioni divinae, quod est contra
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diff changeset
4380 sententiam domini. Sed forsitan diceret aliquis: quae electio
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diff changeset
4381 poterat esse, qui nihil eramus et nulla inter nos erat
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diff changeset
4382 praeeminentia? Sed eum qui dicit huiusmodi, decipit modus
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diff changeset
4383 electionis humanae secundum quem credit esse electionem divinam.
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diff changeset
4384 Sed aliter et aliter se habent: quia electio nostra causatur ex
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diff changeset
4385 bono iam praeexistente; sed electio divina est causa influentiae
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diff changeset
4386 maioris boni in uno quam in alio. Cum enim electio sit actus
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diff changeset
4387 voluntatis: secundum quod diversimode voluntas Dei et hominis se
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diff changeset
4388 habent ad bona, sic diversus est electionis eorum modus. Voluntas
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diff changeset
4389 autem Dei se habet ad bonum creatum ut causa eius; Sap. XI, 26:
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diff changeset
4390 <i>quomodo potuissent illa esse, nisi tu voluisses?</i> Et sic
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diff changeset
4391 bonum derivatur ad res creatas ex voluntate Dei. Unde Deus aliquem
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diff changeset
4392 alteri praeeligit, inquantum plus ei de bono influit quam alteri.
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diff changeset
4393 Voluntas autem hominis movetur ad aliquid ex bono praeexistente
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diff changeset
4394 apprehenso: et ideo oportet in electione nostra unum bonum
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diff changeset
4395 praeexistere alteri. Ideo autem Deus uni magis quam alteri bonum
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diff changeset
4396 influit, ut reluceat ordo in rebus: sicut apparet in rebus
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diff changeset
4397 materialibus, quod materia prima quantum est de se, est uniformiter
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diff changeset
4398 disposita ad omnes formas. Ipsae etiam res antequam sint, non sunt
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diff changeset
4399 dispositae ad hoc vel illud esse; sed ut servetur ordo in eis,
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diff changeset
4400 diversas formas et diversum esse sortiuntur a Deo. Et similiter in
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diff changeset
4401 creatura rationali quidam eliguntur ad gloriam, quidam reprobantur
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diff changeset
4402 ad poenam; II Tim. II, 19: <i>novit dominus qui sunt eius (...). In
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diff changeset
4403 magna enim domo non solum sunt vasa aurea et argentea, sed et
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diff changeset
4404 lignea et fictilia: et quaedam quidem in honorem, quaedam autem in
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diff changeset
4405 contumeliam</i>. Et sic apparet diversus ordo: dum in quibusdam
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diff changeset
4406 rebus relucet Dei misericordia, quos absque ullis meritis
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diff changeset
4407 praecedentibus ad gratiam praeparat; in quibusdam autem Dei
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diff changeset
4408 iustitia, dum eos ex propriis culpis, citra condignum tamen,
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diff changeset
4409 deputat poenae. Sic ergo elegi vos ab aeterno praedestinando et
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diff changeset
4410 vocando ad fidem ex tempore. Ad quod autem eos elegit, subdit
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diff changeset
4411 consequenter cum dicit <i>et posui vos ut eatis et fructum
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diff changeset
4412 afferatis</i>, et primo ponit ad quid elegerit; secundo rationem
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diff changeset
4413 dictorum assignat, ibi <i>haec mando vobis, ut diligatis
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diff changeset
4414 invicem</i>. Circa primum duo facit. Primo ostendit quod elegit ad
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diff changeset
4415 aliquid agendum; secundo quod elegit ad aliquid recipiendum, ibi
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diff changeset
4416 <i>ut quodcumque petieritis patrem in nomine meo, det vobis</i>.
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diff changeset
4417 Dicit ergo <i>posui vos</i>, idest, dedi vobis ordinem in Ecclesia
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diff changeset
4418 mea; I Cor. XII, v. 28: <i>posuit Deus in Ecclesia primum quidem
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diff changeset
4419 apostolos</i> et cetera. Item <i>posui vos</i>, idest, firmiter vos
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diff changeset
4420 disposui; Gen. I, 16: <i>fecit Deus luminaria magna, et posuit ea
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diff changeset
4421 in firmamento caeli</i>; Iud. V, 20: <i>stellae manentes in ordine
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diff changeset
4422 et cursu suo adversus Sisaram pugnaverunt</i>. Positio enim ordinem
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diff changeset
4423 et firmitatem importat. <i>Posui</i>, inquam, ad tria. Primo quidem
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diff changeset
4424 ad eundum: unde dicit <i>ut eatis</i>, per mundum discurrendo, ut
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diff changeset
4425 totum convertatis ad fidem; Mc. ult., 15: <i>euntes in mundum
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diff changeset
4426 universum, praedicate Evangelium omni creaturae</i>. Vel <i>ut
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diff changeset
4427 eatis</i>, idest proficiatis de virtute in virtutem; Ps. LXXXIII,
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diff changeset
4428 8: <i>ibunt de virtute in virtutem: videbitur Deus deorum in
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diff changeset
4429 Sion</i>; Oseae, ult., 6: <i>ibunt rami eius ut Libani</i>. Secundo
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diff changeset
4430 ad fructum afferendum, unde dicit <i>et fructum afferatis</i>
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diff changeset
4431 scilicet conversionis fidelium, quantum ad primum iter; Rom. I, v.
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diff changeset
4432 13: <i>ut aliquem fructum habeam in vobis, sicut et in ceteris
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diff changeset
4433 gentibus</i>. Vel fructum spiritualem interiorem, quantum ad
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diff changeset
4434 secundum iter; Gal. V, 22: <i>fructus autem spiritus est caritas,
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diff changeset
4435 gaudium, pax</i> et cetera. Eccli. XXIV, 23: <i>flores mei fructus
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diff changeset
4436 honoris et honestatis</i>. Tertio ut fructum afferant qui non
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diff changeset
4437 perdatur per mortem seu peccatum; unde dicit <i>et fructus vester
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diff changeset
4438 maneat</i>, scilicet congregatio fidelium in vitam aeternam
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diff changeset
4439 perducatur, et fructus spiritualis magis proficiat; supra, IV, v.
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diff changeset
4440 36: <i>et fructum congregat in vitam aeternam. Ut quodcumque
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diff changeset
4441 petieritis</i>. Hic ostendit quod elegerit ad aliquid recipiendum,
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diff changeset
4442 scilicet omnia quae petierint. Quasi diceret: posui vos ad hoc ut
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diff changeset
4443 essetis digni recipere a patre in nomine meo; I Io. III, 21: <i>si
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diff changeset
4444 cor nostrum non reprehenderit nos, fiduciam habemus ad Deum, et
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diff changeset
4445 quidquid petierimus, accipiemus ab eo. Haec mando vobis</i>. Hic
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diff changeset
4446 assignat rationem rerum quae dixit. Posset enim quis dicere, quare
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diff changeset
4447 haec omnia Christus diceret eis. Unde dominus respondens dicit
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diff changeset
4448 <i>haec mando vobis, ut diligatis invicem</i>; quasi, omnia quae
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diff changeset
4449 dico, sunt inducentia vos ad dilectionem proximorum: I Tim. I, 5:
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diff changeset
4450 <i>finis praecepti est caritas</i>. Vel dicendum, secundum
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diff changeset
4451 Chrysostomum, quod possent discipuli dicere: domine, cur nobis tot
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diff changeset
4452 de dilectione tua commemoras? Numquid ut improperes? Sed dominus
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diff changeset
4453 dicit: non, immo ut incitem vos ad dilectionem proximi; I Io. IV,
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diff changeset
4454 21: <i>hoc mandatum habemus a Deo, ut qui diligit Deum, diligat et
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diff changeset
4455 fratrem suum</i>.</p>
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diff changeset
4456 <br />
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diff changeset
4457 <div class="D">Lectio 4</div>
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diff changeset
4458 <p title="Super Io., cap. 15 l. 4"><a name="87524"><span class=
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diff changeset
4459 "ref">[87524] Super Io., cap. 15 l. 4</span></a> Posita
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diff changeset
4460 similitudine vitis et palmitum, et explanata quantum ad inhaesionem
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diff changeset
4461 palmitum ad vitem, hic consequenter explanat eam quantum ad ipsorum
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diff changeset
4462 purgationem, quae futura erit per tribulationes. Consolatur eos
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diff changeset
4463 ergo dominus contra tribulationes quas passuri erant, et primo
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diff changeset
4464 rationes ex quibus eos consolatur proponit; secundo ipsas rationes
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diff changeset
4465 exponit, ibi <i>mementote sermonis mei</i> etc.; tertio
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diff changeset
4466 excusationes persequentium excludit, ibi <i>si non venissem, et eis
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diff changeset
4467 locutus non fuissem, peccatum non haberent</i>. Ponit autem duas
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diff changeset
4468 rationes ad eorum consolationem, quarum una sumitur ex exemplo;
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diff changeset
4469 secunda ex causa, ibi <i>si de mundo fuissetis</i> et cetera.
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diff changeset
4470 Consolatur ergo eos dominus exemplo sui, qui et passus est
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diff changeset
4471 persecutiones tyrannorum; unde dicit <i>si mundus vos odit, scitote
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diff changeset
4472 quia me priorem vobis odio habuit</i>. Sciendum est enim, quod
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diff changeset
4473 sicut omnium beneficiorum principium est amor, ita et persecutionum
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diff changeset
4474 omnium principium est odium: et ideo dominus praenuntiat eis odium
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diff changeset
4475 futurum; Matth. XXIV, 9: <i>odio eritis omnibus hominibus</i>; Lc.
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diff changeset
4476 VI, 22: <i>beati eritis cum vos oderint homines</i> et cetera.
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diff changeset
4477 Dicit ergo: <i>si mundus vos odit</i> idest futurum est quod mundus
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diff changeset
4478 vos odio habeat, et manifestabit odium suum persequendo vos;
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diff changeset
4479 <i>scitote quia me priorem odio habuit</i>, supra c. VII, 7: <i>non
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diff changeset
4480 potest mundus odisse vos; me autem odit</i>. Sed haec est grandis
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diff changeset
4481 consolatio iustis ad fortiter sustinendum persecutiones; Hebr. XII,
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diff changeset
4482 3: <i>recogitate eum qui talem sustinuit a peccatoribus adversus
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diff changeset
4483 semetipsum contradictionem, ut ne fatigemini, animis vestris
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diff changeset
4484 deficientes</i>; I Petr. II, 21: <i>Christus passus est pro nobis,
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diff changeset
4485 vobis relinquens exemplum, ut sequamini vestigia eius</i>. Et ideo,
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diff changeset
4486 secundum Augustinum, non debent se membra supra verticem extollere,
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diff changeset
4487 nec recusare se in corpore esse, nolendo mundi odium sustinere cum
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diff changeset
4488 capite. Mundus autem dupliciter accipitur. Quandoque quidem in
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diff changeset
4489 bonum, pro his qui bene vivunt in mundo; II Cor. V, 19: <i>Deus
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diff changeset
4490 erat in Christo, mundum reconcilians sibi</i>. Quandoque autem in
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diff changeset
4491 malum, scilicet pro amatoribus mundi; I Io. V, 19: <i>mundus totus
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diff changeset
4492 in maligno positus est</i>. Sic ergo totus mundus totum odit
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diff changeset
4493 mundum: quia amatores mundi, qui sunt per totum mundum diffusi,
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diff changeset
4494 odiunt mundum totum, idest Ecclesiam bonorum per totum mundum
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diff changeset
4495 roboratam. <i>Si de mundo fuissetis</i>, hic ponitur secunda ratio
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diff changeset
4496 sumpta ex causa odii. Quando enim quis odium alicuius sustinet
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diff changeset
4497 propter culpam suam, dolendum est et tristandum; sed quando propter
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diff changeset
4498 virtutem, gaudendum. Primo ergo ostendit quae sit causa quare
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diff changeset
4499 aliqui diliguntur a mundo; secundo ostendit quare apostoli a mundo
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diff changeset
4500 odio habentur, ibi <i>quia vero de mundo non estis (...) propterea
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diff changeset
4501 odit vos mundus</i>. Causa autem quare aliqui diliguntur, est
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diff changeset
4502 similitudo eorum ad mundum; unde dicit <i>si de mundo fuissetis,
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diff changeset
4503 mundus quod suum erat diligeret</i>. Omne simile sibi simile
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diff changeset
4504 diligit; Eccli. XIII, 20: <i>omnis caro ad simile sibi
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diff changeset
4505 coniungetur</i>. Et ideo mundus, idest amatores mundi diligunt
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diff changeset
4506 mundi amatores; unde dicit <i>si de mundo fuissetis</i>, idest
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diff changeset
4507 sequentes mundum, <i>mundus quod suum erat diligeret</i>, sicut
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diff changeset
4508 suos, et sibi similes; supra VII, 7: <i>non potest mundus odisse
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4509 vos; me autem odit</i>; I Io. IV, 5: <i>de mundo sunt: ideo de
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diff changeset
4510 mundo loquuntur, et mundus eos audit</i>. Sed contra. Per mundum
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diff changeset
4511 intelligit hic dominus principes mundi, qui persecuturi erant
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diff changeset
4512 apostolos; sed ipsi iidem principes persequuntur aliquod mundanos
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diff changeset
4513 inventos, puta homicidas et latrones: ergo mundus non diligit quod
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diff changeset
4514 suum est, sicut nec apostolos. Respondeo. Dicendum est quod est
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diff changeset
4515 reperire aliquid pure bonum, sed pure malum nihil invenitur, cum
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diff changeset
4516 subiectum mali sit bonum. Malum ergo culpae fundatur in bono
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diff changeset
4517 naturae. Unde non potest aliquis homo esse peccator et malus, quin
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diff changeset
4518 habeat aliquid boni. Sic ergo secundum malum quod habent, scilicet
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diff changeset
4519 infidelitatem, pertinent ad mundum, et odiunt apostolos et eos qui
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diff changeset
4520 de mundo non sunt; sed secundum bonum quod habent, non sunt de
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diff changeset
4521 mundo, et odio habent eos qui de mundo sunt, scilicet fures et
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diff changeset
4522 latrones, et cetera huiusmodi. Erant tamen aliqui in mundo bene
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diff changeset
4523 viventes: qui apostolos diligebant, eorum facta approbando. Sed
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4524 adhuc magis videtur dubium esse: quia ad mundum pertinet omne
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diff changeset
4525 peccatum, et sic secundum quodlibet peccatum aliquis est de mundo.
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diff changeset
4526 Sed videmus quod aliqui homines convenientes in aliquo peccato, se
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diff changeset
4527 invicem odio habent, sicut superbi; Prov. XIII, 10: <i>inter
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diff changeset
4528 superbos semper iurgia sunt</i>: et avarus odit avarum. Unde,
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diff changeset
4529 secundum philosophum, figuli conrixantur adinvicem. Mundus ergo
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diff changeset
4530 odit mundum. Non ergo videtur verum esse quod dominus dicit
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diff changeset
4531 <i>mundus quod suum erat diligeret</i>. Responsio. Dicendum, quod
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diff changeset
4532 duplex est amor: amicitiae scilicet et concupiscentiae, sed
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diff changeset
4533 differunt: quia in amore concupiscentiae, quae sunt nobis
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diff changeset
4534 extrinseca, ad nos ipsos trahimus, cum ipso amore diligamus alia,
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diff changeset
4535 inquantum sunt nobis utilia vel delectabilia; sed in amore
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diff changeset
4536 amicitiae est e converso, quia nosmetipsos trahimus ad ea quae sunt
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diff changeset
4537 extra nos; quia ad eos quos isto amore diligimus, habemus nos sicut
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diff changeset
4538 ad nosmetipsos, communicantes eis quodammodo nosmetipsos. Unde in
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diff changeset
4539 amore amicitiae similitudo est causa amoris, non enim sic diligimus
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parents: 30
diff changeset
4540 aliquem nisi inquantum sumus unum cum eo: similitudo autem est
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diff changeset
4541 unitas quaedam. Sed in amore concupiscentiae, sive sit utilis, sive
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diff changeset
4542 delectabilis, similitudo est causa separationis et odii. Cum enim
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diff changeset
4543 isto amore aliquem diligam inquantum est mihi utilis vel
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diff changeset
4544 delectabilis, quidquid est impeditivum utilitatis seu
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diff changeset
4545 delectationis, habeo odio contrarium. Et inde est quod superbi
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diff changeset
4546 iurgantur adinvicem, inquantum unus usurpat sibi gloriam quam alius
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diff changeset
4547 amat, et in qua delectatur; figuli etiam, inquantum unus trahit ad
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diff changeset
4548 se lucrum, quod alius pro se volebat. Sed sciendum, quod amor
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diff changeset
4549 concupiscentiae non est rei concupitae, sed concupiscentis: propter
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diff changeset
4550 hoc enim quis hoc amore aliquem diligit, inquantum est sibi utilis,
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diff changeset
4551 ut dictum est. Et ideo magis diligit in hoc se quam illum: sicut
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diff changeset
4552 qui diligit vinum quia est sibi delectabile, se potius quam vinum
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diff changeset
4553 diligit. Sed amor amicitiae est potius rei amatae quam amantis,
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parents: 30
diff changeset
4554 quia diligit aliquem propter ipsum dilectum, non propter ipsum
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diff changeset
4555 diligentem. Sic ergo, quia in amore amicitiae similitudo causa est
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diff changeset
4556 amoris, dissimilitudo causa odii, inde est quod mundus odio habet
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diff changeset
4557 quod suum non est et sibi dissimile, et diligit, idest dilectione
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diff changeset
4558 amicitiae, quod suum est. Sed de dilectione concupiscentiae est e
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diff changeset
4559 converso. Et ideo dicit <i>si de mundo fuissetis, mundus quod suum
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diff changeset
4560 erat diligeret</i>, scilicet amore amicitiae. Hic ponit causam
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diff changeset
4561 quare apostoli habentur odio a mundo, quae est dissimilitudo. Dicit
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diff changeset
4562 ergo <i>quia vero de mundo non estis</i>, mentis scilicet
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diff changeset
4563 elevatione, quamvis sitis per originem; supra VIII, 23: <i>vos de
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diff changeset
4564 deorsum estis: ego autem de supernis sum</i>. Et hoc quidem, quia
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diff changeset
4565 elevati estis a mundo, non ex vobis, sed ex gratia mea, quia
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diff changeset
4566 scilicet, <i>ego elegi vos de mundo</i>; supra eodem: <i>ego elegi
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diff changeset
4567 vos; propterea</i>, quia scilicet de mundo non estis, <i>odit vos
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diff changeset
4568 mundus</i>, idest mundi amatores, ut eis dissimiles: Prov. c. XXIX,
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diff changeset
4569 27: <i>abominantur iusti impios, et abominantur impii eos qui in
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diff changeset
4570 recta sunt via</i>. Et ibid. 10: <i>viri sanguinum oderunt</i> et
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diff changeset
4571 cetera. Potest autem triplex ratio assignari quare mundus odit
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diff changeset
4572 sanctos. Prima est diversitas conditionis: quia scilicet mundus in
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diff changeset
4573 morte est, sed sancti sunt in statu vitae; I Io. III, 13: <i>nolite
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diff changeset
4574 mirari, fratres, si odit vos mundus. Nos scimus quoniam translati
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diff changeset
4575 sumus de morte ad vitam, quoniam diligimus fratres</i>. Et ideo
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diff changeset
4576 dicit Sap. II, 15: <i>gravis est nobis etiam ad videndum</i>.
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diff changeset
4577 Secunda ratio est displicentia correctionis. Nam sancti viri et
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diff changeset
4578 verbis et factis mundi facta reprehendunt; et ideo mundus odit eos;
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diff changeset
4579 Amos V, v. 10: <i>odio habuerunt corripientem in porta</i>; supra
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diff changeset
4580 VII, 7: <i>me autem odit</i>, scilicet mundus, <i>quia testimonium
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diff changeset
4581 perhibeo de illo, quod opera eius mala sunt</i>. Tertia ratio est
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diff changeset
4582 iniquitas aemulationis, qua mali invident viris iustis, cum eos
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diff changeset
4583 vident crescere et multiplicari in bonitate et sanctitate; sicut
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diff changeset
4584 Aegyptii videntes crescere filios Israel, habebant eos odio, et
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diff changeset
4585 persequebantur, Ex. I, 9 ss., et Gen. XXXVII, 4, dicitur, quod
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diff changeset
4586 videntes fratres Ioseph quod a cunctis plus amaretur, oderant eum.
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diff changeset
4587 Hic explicat rationes supradictas, et primo primam, quae pertinet
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diff changeset
4588 ad exemplum; secundo secundam, quae pertinet ad causam odii, ibi
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diff changeset
4589 <i>sed haec omnia facient vobis propter nomen meum</i>. Circa
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diff changeset
4590 primum duo facit. Primo commemorat diversitatem gradus sui ad
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diff changeset
4591 discipulos; secundo ostendit similitudinem factorum, ibi <i>si me
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diff changeset
4592 persecuti sunt, et vos persequentur</i>. Diversitas gradus Christi
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diff changeset
4593 ad discipulos erat, quia ipse dominus erat, illi autem servi; unde
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diff changeset
4594 supra XIII, 16, dicit: <i>non est servus maior domino suo</i>. Hanc
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diff changeset
4595 ergo diversitatem commemorat, dicens <i>mementote sermonis mei,
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diff changeset
4596 quem ego dixi vobis</i>, supra c. XIII, 16, scilicet quod <i>non
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diff changeset
4597 est servus maior domino suo</i>. Ergo non debet esse vobis
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diff changeset
4598 indignum, si patiamini ea quae passus est dominus vester; immo
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diff changeset
4599 debetis vobis reputare hoc ad magnam gloriam. Unde Matth. c. XX,
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diff changeset
4600 22, discipulis petentibus sedere unus ad dexteram et alius ad
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diff changeset
4601 sinistram, dixit: <i>potestis bibere calicem quem ego bibiturus
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diff changeset
4602 sum?</i> Eccli. XXIII, 38: <i>gloria magna est sequi dominum</i>;
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diff changeset
4603 Matth. X, 25: <i>sufficit discipulo ut sit sicut magister eius</i>.
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diff changeset
4604 Sed contra. Supra eodem, dixit: <i>iam non dicam vos servos</i>,
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diff changeset
4605 hic autem: <i>non est servus maior domino suo</i>. Respondeo
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diff changeset
4606 dicendum, quod duplex est servitus. Una procedens ex timore
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diff changeset
4607 servili, scilicet poenae: et secundum hanc apostoli non erant
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diff changeset
4608 servi; alia ex timore casto, et talis servitus erat in apostolis;
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diff changeset
4609 Lc. XII, 37: <i>beati servi illi quos cum venerit dominus invenerit
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diff changeset
4610 vigilantes</i>. Si ergo estis servi, et ego dominus, debetis esse
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diff changeset
4611 contenti quod ea fiant vobis quae facta fuerunt mihi. Me autem
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diff changeset
4612 quidam contempserunt, et quidam receperunt; supra I, 11: <i>in
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diff changeset
4613 propria venit, et sui eum non receperunt: quotquot autem receperunt
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diff changeset
4614 eum, dedit eis potestatem filios Dei fieri</i>: et vos similiter si
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diff changeset
4615 aliqui contemnent, aliqui tamen honorabunt. Unde dicit <i>si me
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diff changeset
4616 persecuti sunt, et vos persequentur</i>: ubi ponitur similitudo
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diff changeset
4617 sanctorum, quia eadem est ratio persecutionis quam exercebant in
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diff changeset
4618 discipulos et in Christum, quia in discipulis Christum
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diff changeset
4619 persequebantur; Act. IX, 4, in persecutione discipulorum Christus
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diff changeset
4620 dicebat se persequi: <i>Saule, Saule, quid me persequeris?</i> Et
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diff changeset
4621 ideo propter identitatem causae sequitur consequentia <i>si me
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diff changeset
4622 persecuti sunt, et vos persequentur</i>; Matth. X, 25: <i>si patrem
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diff changeset
4623 familias Beelzebub vocaverunt, quanto magis domesticos eius?</i> De
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diff changeset
4624 ista persecutione dicitur Matth. XXIII, v. 34: <i>ecce mitto ad vos
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diff changeset
4625 sapientes et Scribas, et ex illis occidetis et crucifigetis, et ex
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diff changeset
4626 eis flagellabitis in synagogis vestris, et persequemini de civitate
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diff changeset
4627 in civitatem</i>. Et similiter eadem ratio est honorationis; et
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diff changeset
4628 ideo dicit <i>si sermonem meum servaverunt, et vestrum
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diff changeset
4629 servabunt</i>: quia verba vestra sunt mea verba; II Cor. ult., 3:
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diff changeset
4630 <i>an experimentum quaeritis eius qui in me loquitur Christus?</i>
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diff changeset
4631 Matth. X, 20: <i>non enim vos estis qui loquimini, sed spiritus
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diff changeset
4632 patris vestri qui loquitur in vobis</i>; et ideo Lc. X, v. 16,
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diff changeset
4633 dicit: <i>qui vos audit, me audit</i>. Quod autem recepti sint ab
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diff changeset
4634 aliquibus apostoli, et honorati, patet I Thess. II, 13: <i>et vos
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diff changeset
4635 cum accepissetis a nobis verbum auditus Dei, accepistis illud non
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diff changeset
4636 ut verbum hominum, sed sicut est vere, verbum Dei</i>. Hic explicat
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diff changeset
4637 rationem consolationis, quae sumitur ex causa odii. Apostoli enim
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diff changeset
4638 electi erant et elevati supra mundum, inquantum erant effecti
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diff changeset
4639 participes divinitatis, et coniuncti Deo et ideo mundus eos odio
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diff changeset
4640 habebat: ex quo sequitur quod potius Deum in eis quam ipsos mundus
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diff changeset
4641 odiret. Et huius odii causa erat, quia non habebant veram Dei
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diff changeset
4642 notitiam, scilicet per veram fidem et devotum amorem: alias si
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diff changeset
4643 cognovissent eos Dei amicos, eos non fuissent persecuti. Et ideo
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diff changeset
4644 dicit <i>haec omnia</i>, quod odiunt et persequuntur vos,
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diff changeset
4645 <i>facient vobis propter nomen meum</i>, et ideo debet vobis esse
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diff changeset
4646 gloriosum; I Petr. IV, 15: <i>nemo nostrum patiatur quasi fur aut
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diff changeset
4647 homicida aut maledicus aut alienorum appetitor: si autem ut
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diff changeset
4648 Christianus, non erubescat; glorificet autem Deum in isto
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diff changeset
4649 nomine</i>. Non autem <i>propter nomen meum</i>, quasi ipsum ament,
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diff changeset
4650 sed quia ipsum odio habent. Sicut e contrario vos patiemini propter
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diff changeset
4651 nomen meum, quia ipsum amatis. Et haec facient, <i>quia nesciunt
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diff changeset
4652 eum qui me misit</i>; supra VIII, 19: <i>si me sciretis, et patrem
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diff changeset
4653 meum utique sciretis</i>. Nesciebant enim Deo esse acceptum, quod
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diff changeset
4654 Christo adhaererent. Sed attendendum, quod hic loquitur de
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diff changeset
4655 cognitione perfecta, quae consistit in fide perficiente
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diff changeset
4656 intellectum, et coniungente Deo affectum: de qua cognitione dicitur
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diff changeset
4657 Ier. IX, v. 24: <i>in hoc glorietur qui gloriatur, scire et nosse
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diff changeset
4658 me</i>; Sap. XV, 3: <i>nosse te, sensus est consummatus</i> et
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diff changeset
4659 cetera.</p>
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diff changeset
4660 <br />
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diff changeset
4661 <div class="D">Lectio 5</div>
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diff changeset
4662 <p title="Super Io., cap. 15 l. 5"><a name="87525"><span class=
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diff changeset
4663 "ref">[87525] Super Io., cap. 15 l. 5</span></a> Supra dominus
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diff changeset
4664 tractans de persecutione quae discipulis a Iudaeis superventura
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diff changeset
4665 erat, rationem assignavit: quia nesciunt eum qui misit eum. Sed
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diff changeset
4666 quia ignorantia excusare solet, ideo hic eos ostendit esse
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diff changeset
4667 inexcusabiles; et hoc dupliciter. Primo per ea quae ipse
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diff changeset
4668 personaliter circa eos fecit et docuit; secundo per ea quae in eius
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diff changeset
4669 absentia futura erant, ibi <i>cum autem venerit Paraclitus</i> et
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diff changeset
4670 cetera. Circa primum duo facit. Primo ostendit eos inexcusabiles
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diff changeset
4671 esse propter veritatis doctrinam; secundo propter signorum
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diff changeset
4672 evidentiam, ibi <i>si opera non fecissem</i>. Circa primum tria
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diff changeset
4673 facit. Primo ostendit quid eis possit ad excusationem suffragari;
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diff changeset
4674 secundo ostendit eos hoc suffragio carere, ibi <i>nunc autem
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diff changeset
4675 excusationem non habent de peccato suo</i>; tertio ostendit ex qua
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diff changeset
4676 radice procedit eorum persecutio, ibi <i>qui me odit, et patrem
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diff changeset
4677 meum odit</i>. Dicit ergo quod <i>haec omnia facient vobis propter
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diff changeset
4678 nomen meum</i>: et quidem de his excusari possent, <i>si non
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diff changeset
4679 venissem, et locutus eis non fuissem</i>; idest, si non ostendissem
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diff changeset
4680 me personaliter, et eos personaliter non docuissem, <i>peccatum non
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parents: 30
diff changeset
4681 haberent</i>. Sed contra; Rom. III, 23: <i>omnes peccaverunt, et
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parents: 30
diff changeset
4682 egent gratia Dei</i>. Sed dicendum, quod non loquitur hic dominus
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diff changeset
4683 de quocumque peccato, sed de peccato infidelitatis, quod non
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parents: 30
diff changeset
4684 credunt in Christum: quod antonomastice peccatum dicitur, quia isto
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parents: 30
diff changeset
4685 peccato existente, nullum aliud peccatum remitti potest, cum nullum
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parents: 30
diff changeset
4686 peccatum remittatur nisi per fidem Iesu Christi, per quem est
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diff changeset
4687 iustitia, ut dicitur Rom. V, 1. Et ideo idem est quod dicit
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parents: 30
diff changeset
4688 <i>peccatum non haberent</i>, ac si diceret: non imputaretur eis
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parents: 30
diff changeset
4689 quod in me non credunt. Et hoc primo, quia <i>fides est ex
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parents: 30
diff changeset
4690 auditu</i>: Rom. X, 17. Unde si non venisset, et locutus eis non
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parents: 30
diff changeset
4691 fuisset, non potuissent credere. Nulli autem imputatur ad peccatum,
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parents: 30
diff changeset
4692 si non facit quod nullo modo facere potest. Et si dicatur, quod
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parents: 30
diff changeset
4693 tenebantur, et credere poterant, etiam si Christus non venisset,
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parents: 30
diff changeset
4694 cum fuerit eis annuntiatum per prophetas, Rom. I, 2: <i>quod ante
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parents: 30
diff changeset
4695 promiserat per prophetas suos in Scripturis sanctis de filio
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diff changeset
4696 suo</i> etc., respondendum est, quod nec ipsa verba prophetarum
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diff changeset
4697 Iudaei per se credere et intelligere poterant nisi eis divino
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diff changeset
4698 auxilio ostenderentur; Dan. XII, 9: <i>clausi sunt signatique
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parents: 30
diff changeset
4699 sermones usque ad tempus</i>. Unde Act. c. VIII, 31, dicebat
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parents: 30
diff changeset
4700 eunuchus: <i>quomodo intelligere possum nisi aliquis ostenderit
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diff changeset
4701 mihi?</i> Sic ergo si Christus non venisset, hoc peccatum,
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diff changeset
4702 scilicet, infidelitatis, non haberent, quamvis alia peccata
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diff changeset
4703 actualia habuissent propter quae fuissent puniti. Et similis ratio
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diff changeset
4704 est de omnibus illis ad quos praedicatio verbi Dei pervenire non
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diff changeset
4705 potuit. Unde non imputatur eis ad condemnationem infidelitatis
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parents: 30
diff changeset
4706 peccatum; sed privati beneficio Dei propter alia eorum peccata
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parents: 30
diff changeset
4707 actualia et originalia, damnabuntur. Sciendum autem quod multis
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diff changeset
4708 Christi adventus et doctrina cessit in bonum, illis scilicet qui
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diff changeset
4709 eum receperunt, et sermonem suum servaverunt; et multis ad malum,
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parents: 30
diff changeset
4710 illis scilicet qui nec eum audire nec ei credere voluerunt; Is.
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diff changeset
4711 VIII, 14: <i>erit vobis in lapidem offensionis et in petram
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diff changeset
4712 scandali duabus domibus Israel; in laqueum et ruinam habitantibus
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diff changeset
4713 Ierusalem</i>; Lc. II, 34: <i>positus est hic in ruinam et in
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diff changeset
4714 resurrectionem multorum</i>. Sic ergo posuit per quid ab
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diff changeset
4715 infidelitate excusari possent. Sed hoc excusationis suffragio
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diff changeset
4716 carent, quia et eis personaliter se exhibuit Christus, et eos
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diff changeset
4717 docuit. Unde dicit <i>nunc autem</i>, scilicet ex quo veni, et
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diff changeset
4718 locutus fui, <i>excusationem non habent</i> scilicet per
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diff changeset
4719 ignorantiam, <i>de peccato suo</i>; Rom. c. I, 20: <i>ita ut sint
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diff changeset
4720 inexcusabiles: quia cum cognovissent Deum, non sicut Deum
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diff changeset
4721 glorificaverunt</i>. Quod autem ipsi cognoverint Christum, patet
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parents: 30
diff changeset
4722 Matth. XII, 7: <i>hic est heres: venite, occidamus eum</i>. Sed
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diff changeset
4723 cognoverunt eum esse Christum promissum in lege, non autem esse
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diff changeset
4724 Deum: quia <i>si hoc cognovissent, numquam dominum gloriae
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diff changeset
4725 crucifixissent</i>. Non ergo est eis ignorantia ad excusationem:
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diff changeset
4726 quia non ex ignorantia hoc fecerunt, sed ex alia radice, scilicet
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diff changeset
4727 ex odio et certa malitia. Unde subdit <i>qui me odit, et patrem
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parents: 30
diff changeset
4728 meum odit</i>, quasi dicat: non ignorantia, sed odium quod
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parents: 30
diff changeset
4729 habuerunt ad me, est eis ad peccatum, et hoc, quia redundat in
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parents: 30
diff changeset
4730 odium patris. Cum enim filius et pater unum sint in essentia,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4731 veritate et bonitate, et omnis cognitio alicuius sit per veritatem
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parents: 30
diff changeset
4732 quae in ipso est, quicumque diligit filium, diligit et patrem; et
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diff changeset
4733 quicumque cognoscit unum, cognoscit et alium; et qui odit filium
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diff changeset
4734 odit et patrem. Sed hic est duplex quaestio. Prima, utrum aliquis
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parents: 30
diff changeset
4735 possit Deum odio habere. Ad quod dicendum, quod Deum, inquantum
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diff changeset
4736 Deus est, nullus potest odio habere. Cum Deus sit pura essentia
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diff changeset
4737 bonitatis, quae cum sit secundum se diligibilis, impossibile est
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diff changeset
4738 quod secundum se ab aliquo odiatur. Unde haec est ratio quare
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diff changeset
4739 impossibile est quod malus Deum videat. Impossibile est enim Deum
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diff changeset
4740 videri ab aliquo, quin diligatur: qui autem Deum diligit, bonus
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diff changeset
4741 est; unde haec sunt incompossibilia, scilicet quod aliquis Deum
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diff changeset
4742 videat et sit malus. Potest tamen aliquis Deum odio habere secundum
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diff changeset
4743 aliquid aliud, puta, qui amat voluptatem, odit Deum ut prohibentem
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diff changeset
4744 voluptatum fruitiones, et qui quaerit impunitatem, odit Dei
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diff changeset
4745 iustitiam punientem. Secunda quaestio est quia nullus potest habere
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diff changeset
4746 odio quod ignorat: Iudaei autem ignorabant patrem, supra eodem:
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diff changeset
4747 <i>nesciunt eum qui me misit</i>: non ergo verum videtur quod dicit
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diff changeset
4748 <i>et patrem meum odit</i>. Sed dicendum, secundum Augustinum, quod
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diff changeset
4749 aliquis potest aliquid diligere vel odire quod numquam vidit, neque
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diff changeset
4750 secundum veritatem cognoscit, sed fama de eo bene seu male
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diff changeset
4751 sermocinante. Sed hoc potest contingere dupliciter. Uno modo quod
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diff changeset
4752 habeatur odio seu diligatur secundum ipsam eius personam, vel
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diff changeset
4753 secundum id quod de eo narratur; sicut si audiam aliquem esse
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diff changeset
4754 furem, odio eum, non quia ipsam eius personam cognoscam vel odiam,
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diff changeset
4755 sed quia communiter odio omnem furem: unde si esset fur, et ego eum
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diff changeset
4756 furem esse nescirem, haberem eum odio, nec tamen scirem me eum
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diff changeset
4757 odire. Iudaei autem habebant odio Christum, et veritatem quam
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diff changeset
4758 praedicabat. Unde cum ipsa veritas, quam Christus praedicabat,
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diff changeset
4759 esset in voluntate Dei patris, et opera quae Christus faciebat;
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diff changeset
4760 similiter sicut Christum, odio habebant patrem, licet ipsi
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diff changeset
4761 nescirent illa esse in voluntate patris. Hic ostendit eos
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diff changeset
4762 inexcusabiles esse per signorum evidentiam. Possent enim dicere,
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diff changeset
4763 quod ex verbis quae contra eos dicit, non convincuntur; et ideo
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diff changeset
4764 verba mirabilibus factis confirmat, dicens <i>si opera non fecissem
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diff changeset
4765 in eis quae nemo alius fecit, peccatum non haberent</i>. Primo
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diff changeset
4766 ostendit quod possent aliquatenus excusabiles esse; secundo radicem
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diff changeset
4767 peccati eorum ostendit; tertio inducit auctoritatem. Secundum facit
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diff changeset
4768 ibi <i>nunc autem viderunt et oderunt et me et patrem meum</i>;
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diff changeset
4769 tertio, ibi <i>ut impleatur sermo qui in lege eorum scriptus
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diff changeset
4770 est</i>. Circa primum ponitur duplex quaestio. Una quae est de
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diff changeset
4771 veritate antecedentis, scilicet <i>si opera non fecissem quae nemo
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diff changeset
4772 alius fecit</i> etc.: et quaeritur utrum Christus fecerit aliqua
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diff changeset
4773 bona opera in eis quae nullus alius fecerat. Et videtur quod non:
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diff changeset
4774 quia si dicatur quod Christus suscitavit mortuos, hoc et Elias et
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diff changeset
4775 Eliseus fecerunt. Si Christus ambulavit supra mare, Moyses mare
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diff changeset
4776 divisit. Sed Iosue, quod maius est, fecit, scilicet solem stare.
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diff changeset
4777 Inconvenienter ergo videtur Christus eos arguere, nec videtur
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diff changeset
4778 consequentia habere veritatem. Respondeo. Dicendum, secundum
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diff changeset
4779 Augustinum, quod dominus non loquitur hic de quibuscumque miraculis
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diff changeset
4780 factis in eis, idest in conspectu eorum, sed de factis in eis,
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diff changeset
4781 idest in personis eorum. Nam in curatione infirmorum nullus tantum
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diff changeset
4782 in eis fecit quantum Christus: quamvis etiam in aliis similiter,
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parents: 30
diff changeset
4783 quia nullus homo alius factus est Deus, et nullus natus de virgine
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diff changeset
4784 nisi Christus. Fecit ergo in eis opera quae nullus alius fecit in
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diff changeset
4785 curatione infirmorum; et hoc in tribus. Primo quidem in
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diff changeset
4786 magnitudine: quia mortuum quatriduanum suscitavit, caecum natum
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diff changeset
4787 illuminavit, quod a saeculo non est auditum, ut dicitur supra IX,
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diff changeset
4788 32. Secundo in multitudine: quia omnes quotquot male habebant,
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diff changeset
4789 curabat, ut dicitur Matth. XIV, 35 s. quod nullus alius fecit.
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diff changeset
4790 Tertio in modo: quia alii faciebant invocando, ostendentes se non
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diff changeset
4791 propria virtute facere; sed Christus faciebat imperando, quia
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diff changeset
4792 propria virtute; Mc. I, 27: <i>quae est haec doctrina nova? Quia in
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diff changeset
4793 virtute et potestate etiam spiritibus immundis imperat et obediunt
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diff changeset
4794 ei</i>. Sic ergo licet alii mortuos suscitarent, et alia miraculosa
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diff changeset
4795 facerent, quae Christus fecit, non tamen eo modo, nec propria
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diff changeset
4796 virtute, ut Christus. Similiter quod dicitur de statione solis
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diff changeset
4797 minus est eo quod Christus moriens lunam retrocedere fecit, et
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diff changeset
4798 totum cursum firmamenti mutavit, ut Dionysius dicit. Secunda
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diff changeset
4799 quaestio est de veritate conditionalis utrum scilicet, si Christus
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diff changeset
4800 non fecisset in eis opera quae nemo alius fecit, immunes essent a
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diff changeset
4801 peccato infidelitatis. Responsio. Dicendum: si nos loquamur de
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diff changeset
4802 quibuscumque miraculis, haberent excusationem, si in eis facta non
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diff changeset
4803 fuissent per Christum. Nullus enim potest ad Christum venire per
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diff changeset
4804 fidem nisi tractus; supra VI, 44: <i>nemo potest venire ad me, nisi
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diff changeset
4805 pater, qui misit me, traxerit eum</i>. Et ideo Cant. I, 3, dicit
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diff changeset
4806 sponsa: <i>trahe me post te: curremus in odorem unguentorum
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diff changeset
4807 tuorum</i>. Unde si nullus esset qui eos traxisset ad fidem,
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diff changeset
4808 excusabiles essent de infidelitate. Sed est attendendum, quod
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diff changeset
4809 Christus attraxit verbo, signis visibilibus et invisibilibus,
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diff changeset
4810 scilicet movendo et instigando interius corda; Prov. XXI, 1: <i>cor
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diff changeset
4811 regum in manu Dei</i>. Est ergo opus Dei instinctus interior ad
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diff changeset
4812 bene agendum, et qui ei resistunt, peccant: alias frustra dixisset
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diff changeset
4813 Stephanus Act. VII, 5: <i>vos semper spiritui sancto
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diff changeset
4814 restitistis</i>. Et Is. l, 5: <i>dominus aperuit mihi aurem</i>,
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diff changeset
4815 scilicet cordis, <i>ego autem non contradico</i>. Est ergo hoc quod
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diff changeset
4816 dominus dicit <i>si opera non fecissem in eis quae nemo alius
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diff changeset
4817 fecit</i>, intelligendum non solum de visibilibus, sed etiam de
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diff changeset
4818 interiori instinctu, et attractu doctrinae: quae quidem si in eis
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diff changeset
4819 non fecisset, peccatum non haberent. Sic ergo patet quomodo
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diff changeset
4820 excusari possent, per hoc scilicet, si in eis non fecisset opera
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diff changeset
4821 miraculosa. Hic ostendit ex qua radice peccatum infidelitatis
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diff changeset
4822 incurrerent: scilicet ex odio, propter quod operibus visis non
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diff changeset
4823 credebant. Unde dicit <i>nunc autem viderunt</i>, scilicet opera
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diff changeset
4824 quae in eis fecit, <i>et oderunt me et patrem meum</i>; Prov. I,
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diff changeset
4825 29: <i>eo quod exosam habuerunt disciplinam, et timorem domini non
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diff changeset
4826 susceperunt</i>. Et, sicut Gregorius dicit, <i>sunt nonnulli in
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diff changeset
4827 Ecclesia qui non solum bona non faciunt, sed etiam persequuntur, et
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diff changeset
4828 quae ipsi facere negligunt, etiam in aliis detestantur: unde horum
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diff changeset
4829 peccatum non ex infirmitate aut ignorantia, sed ex solo studio
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diff changeset
4830 perpetratur</i>. Quia possent dicere: si ita est quod Iudaei
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diff changeset
4831 oderunt te et patrem tuum, quare in eis miracula facis? Ideo
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diff changeset
4832 respondens dicit quod hoc facit <i>ut impleatur sermo qui in lege
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diff changeset
4833 eorum scriptus est</i>. Sed hic dubitatur de hoc, quod cum scriptum
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parents: 30
diff changeset
4834 sit in Psalmis, dicit quod in lege eorum scriptum est. Ad quod
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diff changeset
4835 dicendum est, quod lex in Scriptura accipitur tripliciter.
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diff changeset
4836 Quandoque enim communiter pro toto veteri testamento; et sic
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diff changeset
4837 accipitur hic quia tota doctrina veteris testamenti ordinatur ad
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diff changeset
4838 observantiam legis; Lc. XXIII, 42: <i>memento mei</i> et cetera.
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diff changeset
4839 Quandoque sumitur secundum quod dividitur contra Agiographa et
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diff changeset
4840 prophetas; Lc. ult., 44: <i>oportet impleri omnia quae scripta sunt
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diff changeset
4841 in prophetis, et lege</i>, scilicet Moysi, <i>et Psalmis</i>;
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parents: 30
diff changeset
4842 quibus etiam annumerantur Agiographa. Quandoque autem sumitur lex
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diff changeset
4843 prout dividitur solum contra prophetas; et tunc Agiographa
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diff changeset
4844 numerantur cum prophetis. Dicit ergo <i>ut impleatur sermo qui in
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diff changeset
4845 lege eorum</i> (idest in Ps. XXXIV, 19) <i>scriptus est, quia odio
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parents: 30
diff changeset
4846 habuerunt me gratis</i>; idest, non propter commodum consequendum,
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parents: 30
diff changeset
4847 vel incommodum vitandum, propter hoc enim homo aliqua odit quae non
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diff changeset
4848 fuerunt in Christo; immo dabat eis occasionem amoris, sanans et
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diff changeset
4849 docens eos; Act. X, 38: <i>pertransiens benefaciebat</i>; Ier.
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diff changeset
4850 XVIII, 20: <i>numquid redditur pro bono malum, quia foderunt foveam
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diff changeset
4851 animae meae?</i> Ibid. II, 5: <i>quid iniquitatis invenerunt in me
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diff changeset
4852 patres vestri, quia elongaverunt a me?</i> Hic ostendit quod non
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diff changeset
4853 sunt excusabiles propter ea quae post eum superventura erant, quia
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diff changeset
4854 habituri erant alia testimonia, scilicet spiritus sancti, et etiam
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diff changeset
4855 apostolorum, et primo ponit id quod superventurum erat ex parte
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diff changeset
4856 spiritus sancti; secundo id quod futurum erat ex parte apostolorum,
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diff changeset
4857 ibi <i>et vos testimonium perhibebitis</i> et cetera. Quantum ad
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diff changeset
4858 spiritum sanctum quatuor tangit. Primo quidem libertatem; secundo
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diff changeset
4859 suavitatem; tertio processionem; quarto operationem. Libertatem
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diff changeset
4860 quidem, seu potestatem, cum dicit <i>cum venerit Paraclitus</i> et
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diff changeset
4861 cetera. Ille enim proprie venire dicitur qui sponte et propria
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diff changeset
4862 auctoritate vadit; et hoc convenit spiritui sancto, qui <i>ubi vult
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diff changeset
4863 spirat</i>: supra III, 8. Sap. VII, 7: <i>invocavi, et venit in me
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parents: 30
diff changeset
4864 spiritus sapientiae</i>. Hoc ergo quod dicit <i>mittam</i>, non
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diff changeset
4865 coactionem designat, sed originem. Suavitatem tangit cum dicit
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diff changeset
4866 <i>Paraclitus</i>, idest consolator. Nam cum sit amor Dei, facit
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diff changeset
4867 nos terrena contemnere, et Deo adhaerere; unde dolorem et
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diff changeset
4868 tristitiam de nobis excludit, et gaudium de divinis ministrat; Gal.
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diff changeset
4869 c. V, 22: <i>fructus spiritus est caritas, gaudium, pax</i> etc.;
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diff changeset
4870 Act. IX, 31: <i>Ecclesia replebatur consolatione spiritus
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diff changeset
4871 sancti</i> et cetera. Tertio ponit processionem spiritus sancti
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diff changeset
4872 duplicem. Primo quidem temporalem, cum dicit <i>quem ego mittam
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diff changeset
4873 vobis a patre</i> et cetera. Ubi sciendum est, quod spiritus
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parents: 30
diff changeset
4874 sanctus mitti dicitur, non quasi locum mutans, cum ipse impleat
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parents: 30
diff changeset
4875 orbem terrarum, ut dicitur Sap. c. I, 7, sed quia novo modo per
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parents: 30
diff changeset
4876 gratiam incipit habitare in eis quos templum Dei facit; I Cor. III,
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parents: 30
diff changeset
4877 15: <i>templum Dei estis, et spiritus Dei habitabit in vobis</i>.
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diff changeset
4878 Nec est contrarium quod spiritus sanctus dicitur mitti et venire:
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diff changeset
4879 nam in hoc quod venire dicitur, manifeste apparet maiestas
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diff changeset
4880 divinitatis ipsius, <i>qui operatur prout vult</i>, I Cor. XII, 6.
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diff changeset
4881 Dicitur autem mitti ut ostendatur processio ipsius ab alio: quod
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diff changeset
4882 enim creaturam rationalem inhabitando sanctificet, ab alio habet, a
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diff changeset
4883 quo habet ut sit, sicut filius ab alio habet quidquid operatur. Est
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diff changeset
4884 etiam attendendum quod missio spiritus sancti communiter est a
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diff changeset
4885 patre et filio: quod signatur Apoc. ult., 1: <i>ostendit mihi
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parents: 30
diff changeset
4886 fluvium aquae vitae</i>, idest spiritum sanctum, <i>procedentem a
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diff changeset
4887 sede Dei et agni</i>, idest Christi. Ideo circa missionem spiritus
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parents: 30
diff changeset
4888 sancti facit mentionem de patre et filio, a quibus aequali et eadem
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diff changeset
4889 virtute mittitur. Et ideo quandoque introducit patrem mittentem,
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parents: 30
diff changeset
4890 non tamen absque filio; sicut supra XIV, 26: <i>Paraclitus autem
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diff changeset
4891 spiritus sanctus quem mittet pater in nomine meo</i>. Quandoque
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diff changeset
4892 autem introducit seipsum mittentem non sine patre, sicut hic cum
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diff changeset
4893 dicit <i>quem ego mittam vobis a patre</i>, quia, scilicet, filius
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diff changeset
4894 quidquid operatur, habet a patre; supra V, 19: <i>non potest filius
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diff changeset
4895 a se facere quidquam</i>. Secundo ponit processionem aeternam, ubi
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diff changeset
4896 similiter spiritum sanctum ostendit pertinere ad filium, cum dicit
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diff changeset
4897 <i>spiritum veritatis</i>; ipse enim est veritas; supra c. XIV, 6:
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diff changeset
4898 <i>ego sum via, veritas et vita</i>: et ad patrem, cum dicit <i>qui
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diff changeset
4899 a patre procedit</i>. Sic ergo quod dicit <i>spiritum
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diff changeset
4900 veritatis</i>, idem est ac si diceret spiritum filii; Gal. IV, 6:
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diff changeset
4901 <i>misit Deus spiritum filii sui in corda vestra</i>. Et quia hoc
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diff changeset
4902 nomen spiritus quamdam impulsionem importat, omnis autem motus
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diff changeset
4903 habet effectum convenientem suo principio, sicut calefactio facit
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diff changeset
4904 calidum: consequens est ut spiritus sanctus eos, in quos mittitur,
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diff changeset
4905 similes faciat ei cuius est spiritus: et ideo, cum sit spiritus
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diff changeset
4906 veritatis, <i>docet omnem veritatem</i>, ut infra XVI, 13, dicitur;
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diff changeset
4907 et Iob XXXII, v. 8: <i>inspiratio omnipotentis dat
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diff changeset
4908 intelligentiam</i>. Et similiter quia est spiritus filii, facit
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diff changeset
4909 filios; Rom. VIII, 15: <i>accepistis spiritum adoptionis
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diff changeset
4910 filiorum</i>. Dicit autem <i>spiritus veritatis</i>, ad
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diff changeset
4911 differentiam spiritus mendacii; Is. XIX, 14: <i>dominus miscuit in
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diff changeset
4912 medio Aegypti spiritum erroris; III Reg. ult., 22: egrediar, et ero
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diff changeset
4913 spiritus mendax in ore omnium prophetarum eius</i>. Sed quia dicit
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diff changeset
4914 <i>qui a patre procedit</i> et non addit a patre et filio, dicunt
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diff changeset
4915 Graeci, quod spiritus sanctus non procedat a filio, sed solum a
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diff changeset
4916 patre; quod omnino esse non potest. Non enim posset spiritus
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diff changeset
4917 sanctus distingui a filio nisi vel ipse procedat a filio, vel e
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diff changeset
4918 converso filius ab eo; quod nullus dicit. Non enim potest dici,
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diff changeset
4919 quod in divinis personis, quae sunt omnino immateriales et
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diff changeset
4920 simplices, sit materialis distinctio, quae est secundum divisionem
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diff changeset
4921 quantitatis, cui substat materia. Unde oportet quod distinctio
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diff changeset
4922 personarum divinarum sit ad modum distinctionis formalis, quam
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diff changeset
4923 oportet esse secundum aliquam oppositionem. Nam quaecumque formae
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diff changeset
4924 non oppositae se compatiuntur ad invicem in eodem, non
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diff changeset
4925 diversificant suppositum, sicut album et magnum. Unde in divinis
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diff changeset
4926 personis, quia innascibilitas et paternitas non opponuntur,
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diff changeset
4927 pertinent ad unam personam. Si igitur filius et spiritus sanctus
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diff changeset
4928 sunt personae distinctae procedentes a patre, oportet quod
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diff changeset
4929 aliquibus proprietatibus oppositis distinguantur: non autem
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diff changeset
4930 oppositis secundum affirmationem et negationem aut secundum
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diff changeset
4931 privationem et habitum, quia sic filius et spiritus sanctus se
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diff changeset
4932 haberent ad invicem sicut ens et non ens, et sicut perfectum et
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diff changeset
4933 privatum, quod repugnat aequalitati ipsorum; nec etiam secundum
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diff changeset
4934 oppositionem contrariorum, quorum unum est perfectius altero. Unde
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diff changeset
4935 relinquitur quod per solam oppositionem relativam distinguatur
495930650732 to XML, fix initial link by hand
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diff changeset
4936 spiritus sanctus a filio. Haec autem oppositio non potest nisi ex
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diff changeset
4937 hoc esse quod unus eorum refertur ad alterum. Nam diversae
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diff changeset
4938 relationes duorum ad aliquod tertium, non directe sibi opponuntur,
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diff changeset
4939 nisi forte ex consequenti per accidens. Unde relinquitur quod ad
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diff changeset
4940 hoc quod distinguatur spiritus sanctus a filio, oportet attribui
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diff changeset
4941 eis oppositas relationes, quibus ad invicem opponantur. Nec possunt
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diff changeset
4942 aliae inveniri nisi relationes originis, secundum quod unus est ab
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diff changeset
4943 alio. Ergo impossibile est, supposita Trinitate personarum, quin
495930650732 to XML, fix initial link by hand
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diff changeset
4944 spiritus sanctus sit a filio. Dicunt autem quidam, quod spiritus
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diff changeset
4945 sanctus et filius distinguuntur secundum differentiam processionum,
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diff changeset
4946 inquantum filius est a patre nascendo, et spiritus sanctus
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diff changeset
4947 procedendo. Sed adhuc redit eadem quaestio quae oritur ex opinione
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diff changeset
4948 praemissa, quomodo differant hae duae processiones. Non enim potest
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diff changeset
4949 dici, quod distinguantur per diversa per generationem accepta:
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diff changeset
4950 sicut generatio hominis et equi differunt secundum diversas naturas
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diff changeset
4951 communicatas. Eamdem enim divinam naturam accipit filius a patre
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diff changeset
4952 nascendo, et spiritus sanctus procedendo. Unde relinquitur quod
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diff changeset
4953 solum secundum ordinem originis distinguantur, inquantum scilicet
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diff changeset
4954 nativitas filii est principium processionis spiritus sancti. Unde
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diff changeset
4955 si spiritus sanctus non esset a filio, nec distingueretur a filio,
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diff changeset
4956 nec processio a nativitate. Unde etiam Graeci aliquem ordinem
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diff changeset
4957 confitentur filii et spiritus sancti. Dicunt enim spiritum sanctum
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diff changeset
4958 esse filii, et filium operari per spiritum sanctum; sed non e
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diff changeset
4959 converso. Et aliqui etiam concedunt, quod spiritus sanctus est a
495930650732 to XML, fix initial link by hand
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diff changeset
4960 filio, nolunt tamen concedere quod spiritus sanctus procedat a
495930650732 to XML, fix initial link by hand
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diff changeset
4961 filio. Sed in hoc manifeste proterviunt. Utimur enim verbo
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diff changeset
4962 processionis in omnibus quae quocumque modo sunt ab alio. Et ideo
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diff changeset
4963 hoc verbum ratione communitatis est accomodatum ad signandum
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diff changeset
4964 existentiam spiritus sancti a filio, quae non habet exemplum in
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diff changeset
4965 creaturis ex quo possit assumi aliquod proprium nomen eius, sicut
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diff changeset
4966 accipitur nomen generationis filii. Non enim in creaturis invenitur
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diff changeset
4967 aliqua persona procedens per modum voluntatis, ut amor, sicut
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diff changeset
4968 invenitur aliqua persona procedens per modum naturae ut filius. Et
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diff changeset
4969 ideo quocumque modo habeat ordinem spiritus sanctus ad filium,
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diff changeset
4970 potest concludi quod ab eo procedat. Dicunt tamen aliqui Graecorum,
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diff changeset
4971 quod non est dicendum spiritum sanctum procedere a filio, quia haec
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diff changeset
4972 praepositio a vel ab apud eos designat principium non de principio,
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diff changeset
4973 quod convenit soli patri. Sed hoc non cogit: quia filius cum patre
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diff changeset
4974 est unum principium spiritus sancti, sicut etiam creaturarum.
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diff changeset
4975 Quamvis autem filius habeat a patre quod sit principium
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diff changeset
4976 creaturarum, tamen dicuntur creaturae esse a filio; unde eadem
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diff changeset
4977 ratione potest dici quod spiritus sanctus procedat a filio. Nec
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diff changeset
4978 obstat quod hic dicitur <i>qui a patre procedit</i>, non autem a
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diff changeset
4979 patre et filio: quia similiter dicitur <i>quem ego mittam</i>, et
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diff changeset
4980 tamen intelligitur pater mittere, per hoc quod additur <i>a
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diff changeset
4981 patre</i>: ita et per hoc quod additur <i>spiritum veritatis</i>,
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diff changeset
4982 idest filii, intelligitur quod a filio procedit. Semper enim, ut
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diff changeset
4983 dictum est, coniungitur filius patri, et e converso, circa
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diff changeset
4984 processionem spiritus sancti; et sic diverso modo loquendi ad
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parents: 30
diff changeset
4985 designandum distinctionem personarum. Quarto ponit operationes
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parents: 30
diff changeset
4986 spiritus sancti cum dicit <i>ille testimonium perhibebit</i>: et
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parents: 30
diff changeset
4987 hoc tripliciter. Primo quidem instruendo discipulos, et fiduciam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4988 eis praebendo ad testificandum; Matth. X, 20: <i>non enim vos estis
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parents: 30
diff changeset
4989 qui loquimini, sed spiritus patris vestri qui loquitur in
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parents: 30
diff changeset
4990 vobis</i>. Secundo suam doctrinam communicando credentibus in
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parents: 30
diff changeset
4991 Christum; Hebr. II, 4: <i>contestante Deo signis et prodigiis, et
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parents: 30
diff changeset
4992 variis spiritus sancti distributionibus</i>. Tertio emolliendo
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parents: 30
diff changeset
4993 audientium corda; Ps. CIII, 30: <i>emitte spiritum tuum, et
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parents: 30
diff changeset
4994 creabuntur</i>. Ultimo ponit quod futurum erat ex parte
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parents: 30
diff changeset
4995 discipulorum, cum dicit <i>et vos testimonium perhibebitis</i>,
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parents: 30
diff changeset
4996 spiritu sancto inspirati; Act. I, 8: <i>eritis mihi testes in
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parents: 30
diff changeset
4997 Ierusalem, et in omni Iudaea et Samaria, et usque ad ultimum
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parents: 30
diff changeset
4998 terrae</i>. Et de hoc duplici testimonio dicitur Act. V, 32: <i>nos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4999 huius rei testes sumus, et spiritus sanctus, quem dedit dominus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
5000 omnibus obedientibus sibi</i>. Et addit testimonii idoneitatem, cum
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parents: 30
diff changeset
5001 dicit <i>quia ab initio mecum estis</i>, scilicet praedicationis et
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parents: 30
diff changeset
5002 operationis miraculorum, ut possent testari de visu et auditu,
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parents: 30
diff changeset
5003 secundum illud I Io. I, 1: <i>quod vidimus et audivimus annuntiamus
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parents: 30
diff changeset
5004 vobis</i>. Ex quo etiam potest accipi quod Christus non fecit
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parents: 30
diff changeset
5005 miracula in pueritia, ut in quibusdam apocryphis habetur; sed solum
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parents: 30
diff changeset
5006 ex tunc ex quo discipulos congregavit.</p>
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parents: 30
diff changeset
5007 <br />
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diff changeset
5008 <div class="C">Caput 16</div>
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parents: 30
diff changeset
5009 <div class="D">Lectio 1</div>
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diff changeset
5010 <p title="Super Io., cap. 16 l. 1"><a name="87526"><span class=
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diff changeset
5011 "ref">[87526] Super Io., cap. 16 l. 1</span></a> Supra consolatus
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diff changeset
5012 est dominus discipulos quibusdam rationibus de suo recessu, et de
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parents: 30
diff changeset
5013 persecutionibus et tribulationibus eis superventuris; hic easdem
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ht
parents: 30
diff changeset
5014 rationes manifestius explicat, et primo ponitur rationum explicatio
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parents: 30
diff changeset
5015 supra positarum; secundo insinuatur effectus explicationis in
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parents: 30
diff changeset
5016 discipulis, ibi <i>dicunt ei discipuli: ecce nunc palam
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parents: 30
diff changeset
5017 loqueris</i> et cetera. Dominus autem, si bene considerentur ea
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parents: 30
diff changeset
5018 quae in superioribus duobus capitulis dicta sunt, discipulos
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parents: 30
diff changeset
5019 consolari intendebat de duobus: de recessu suo, et tribulationibus
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parents: 30
diff changeset
5020 eis superventuris et rationes ad haec duo hic explicat, ordine
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parents: 30
diff changeset
5021 retrogrado. Cuius ratio est, quia cum recessus suus statim
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parents: 30
diff changeset
5022 immineret, nec adhuc eis tribulationes superventuras
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parents: 30
diff changeset
5023 praenuntiaverat, ideo primo consolatus est eos de recessu. Sed quia
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diff changeset
5024 iam ex praenuntiatis eis tribulationibus videbantur magis affici ad
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diff changeset
5025 tribulationes, quam ad recessum Christi, ideo hic primum consolatur
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diff changeset
5026 eos de his tribulationibus superventuris; secundo de recessu suo,
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diff changeset
5027 ibi <i>et nunc vado ad eum qui misit me</i>. Circa primum tria
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parents: 30
diff changeset
5028 facit. Primo manifestat suam intentionem; secundo praenuntiat
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parents: 30
diff changeset
5029 discipulis tribulationum persecutionem, ibi <i>absque synagogis
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parents: 30
diff changeset
5030 facient vos</i> etc.; tertio subdit persecutionis rationem, ibi
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parents: 30
diff changeset
5031 <i>et haec facient vobis</i>. Dicit ergo: dixi quod Iudaei oderunt
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parents: 30
diff changeset
5032 me et vos, quia non cognoverunt eum qui me misit. Et sunt
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parents: 30
diff changeset
5033 inexcusabiles, et spiritus sanctus et vos testificabimini contra
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diff changeset
5034 illos. Sed <i>haec</i> omnia ideo <i>locutus sum vobis, ut non
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parents: 30
diff changeset
5035 scandalizemini</i>; idest ut cum venerint tribulationes quas
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parents: 30
diff changeset
5036 praenuntio vobis, sitis absque scandalo. Et merito post
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parents: 30
diff changeset
5037 promissionem spiritus sancti scandalum prohibet, quia spiritus
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parents: 30
diff changeset
5038 sanctus est amor, <i>amor autem Dei diffusus est in cordibus
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parents: 30
diff changeset
5039 nostris per spiritum sanctum, qui datus est nobis</i>: Rom. V, 5,
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diff changeset
5040 et omnem propellit scandalum, Ps. CXVIII, 165: <i>pax multa
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diff changeset
5041 diligentibus legem tuam, et non est illis scandalum</i>. Amicorum
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diff changeset
5042 autem est negligere damnum propter amicum, ut dicitur Prov. XII,
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parents: 30
diff changeset
5043 26. Amicis ergo Dei non est scandalum, poenas et damna pati pro
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parents: 30
diff changeset
5044 Christo. Quia vero ante mortem Christi discipuli spiritum sanctum
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parents: 30
diff changeset
5045 non acceperunt, ideo in passione Christi scandalizati sunt; Matth.
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diff changeset
5046 XXVI, 31: <i>omnes vos scandalum patiemini in me in nocte ista</i>.
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parents: 30
diff changeset
5047 Sed post adventum spiritus sancti omnino absque scandalo fuerunt.
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parents: 30
diff changeset
5048 Sed possent dicere discipuli: numquid est nobis materia scandali?
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parents: 30
diff changeset
5049 Immo, quia tribulationes multae supervenient nobis, et primo
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parents: 30
diff changeset
5050 quidem, exclusionis; secundo interfectionis. Exclusionis quidem a
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parents: 30
diff changeset
5051 consortio Iudaeorum, unde dicit <i>absque synagogis facient
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parents: 30
diff changeset
5052 vos</i>; supra IX, 22: <i>iam conspiraverant Iudaei ut si quis
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parents: 30
diff changeset
5053 confiteretur ipsum esse Christum, extra synagogam fieret</i>. Et
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parents: 30
diff changeset
5054 hoc intantum invaluit quod aliqui ex principibus in Christum
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diff changeset
5055 credentes timebant propter hoc publice confiteri, ut habetur supra
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diff changeset
5056 XII, 42. Hanc exclusionem praenuntiat Lc. VI, 22: <i>beati eritis
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parents: 30
diff changeset
5057 cum vos oderint homines, et eiecerint nomen vestrum tamquam malum
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parents: 30
diff changeset
5058 propter filium hominis</i>. Sed numquid malum erat apostolis extra
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diff changeset
5059 synagogam Iudaeorum fieri, cum ipsi essent ab eo recessuri? Ad quod
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parents: 30
diff changeset
5060 dicendum, secundum Augustinum, quod in hoc erat eis tribulatio,
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parents: 30
diff changeset
5061 quia per hoc dabat dominus intelligere quod Iudaei non erant
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parents: 30
diff changeset
5062 recepturi Christum. Nam si Christum recepissent, eadem fuisset
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parents: 30
diff changeset
5063 synagoga Iudaeorum et Ecclesia Christi; et qui converterentur ad
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parents: 30
diff changeset
5064 Ecclesiam Christi, conversi ad synagogam Iudaeorum fuissent.
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parents: 30
diff changeset
5065 Interfectionis autem: <i>sed venit hora ut omnis qui interficit
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parents: 30
diff changeset
5066 vos, arbitretur obsequium se praestare Deo</i>. Haec quidem verba
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parents: 30
diff changeset
5067 possunt accipi quasi in consolationem discipulorum dicta, ut ly
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diff changeset
5068 <i>sed</i> accipiatur adversative, ut sit sensus: quasi consolari
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diff changeset
5069 debetis ex hoc quod vobis facient, <i>sed venit hora ut omnis qui
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parents: 30
diff changeset
5070 interficit vos, arbitretur obsequium se praestare Deo</i>. Sed
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parents: 30
diff changeset
5071 qualis consolatio poterat eis esse, haec scilicet, ut omnis qui
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parents: 30
diff changeset
5072 interficeret eos arbitraretur se obsequium praestare Deo? Ad quod
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parents: 30
diff changeset
5073 dicendum, secundum Augustinum, quod per hoc quod dixerat <i>absque
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parents: 30
diff changeset
5074 synagogis facient vos</i>, dabatur intelligi quod illi qui
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parents: 30
diff changeset
5075 converterentur ad Christum, statim a Iudaeis occidendi erant: et
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parents: 30
diff changeset
5076 ideo ad eorum consolationem dicit eis dominus, quod tam multos
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parents: 30
diff changeset
5077 Christo acquisituri erant, expulsi de Iudaeorum congregationibus,
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diff changeset
5078 ut eos extirpare non possent; et propter hoc mortem eis intentare
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diff changeset
5079 studerent, ne omnes ad nomen Christi sua praedicatione
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diff changeset
5080 converterent. Vel dicendum, quod in hoc praedixit eis tribulationem
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parents: 30
diff changeset
5081 interfectionis. Dicit autem <i>arbitretur obsequium se praestare
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parents: 30
diff changeset
5082 Deo</i>, non diis, ut det intelligere hoc dici solum de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
5083 persecutione Iudaeorum; Matth. XXIII, 34: <i>ecce ego mitto ad vos
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diff changeset
5084 sapientes et Scribas; et ex illis occidetis et crucifigetis</i>.
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diff changeset
5085 Nam martyres Christi occisi sunt a gentilibus, non tamen illi
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diff changeset
5086 arbitrati sunt Deo sed diis suis solum obsequium se praestare. Ideo
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parents: 30
diff changeset
5087 autem Iudaei, Christi praedicatores occidentes, putabant Deo se
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diff changeset
5088 praestare obsequium, quia zelum Dei habebant, sed non secundum
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parents: 30
diff changeset
5089 scientiam: credebant enim quod desereret Deum Israel quicumque
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diff changeset
5090 converteretur ad Christum. De ista interfectione dicitur in Ps.
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diff changeset
5091 XLIII, 22: <i>propter te mortificamur tota die; aestimati sumus
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parents: 30
diff changeset
5092 sicut oves occisionis</i>. Rationem dictorum assignat, dicens <i>et
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parents: 30
diff changeset
5093 hoc facient vobis, quia non noverunt patrem neque me</i> et primo
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parents: 30
diff changeset
5094 rationem futurae persecutionis; secundo rationem praenuntiationis,
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parents: 30
diff changeset
5095 ibi <i>sed haec locutus sum vobis</i>. Dicit ergo: persequentur
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parents: 30
diff changeset
5096 vos, <i>et haec facient vobis</i>, non propter zelum veritatis, sed
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diff changeset
5097 <i>quia non noverunt patrem</i>, inquantum scilicet est pater,
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diff changeset
5098 <i>neque me</i>, filium suum; supra VIII, 19: <i>si me sciretis, et
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parents: 30
diff changeset
5099 patrem meum forsitan sciretis</i>; I Tim. I, 13: <i>qui prius fui
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parents: 30
diff changeset
5100 blasphemus et persecutor, (...) misericordiam Dei consecutus sum,
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diff changeset
5101 quia ignorans feci in incredulitate</i>. Sed posset dici: si per
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diff changeset
5102 ignorantiam fidei Iudaei vos sunt persecuturi, quare ergo praedixit
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parents: 30
diff changeset
5103 vobis? Et ideo cum dicit <i>sed haec locutus sum vobis, ut cum
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diff changeset
5104 venerit hora eorum, reminiscamini quia ego dixi vobis</i>, primo
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parents: 30
diff changeset
5105 ponit causam praenuntiationis; secundo causam dilationis ad
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diff changeset
5106 praenuntiandum, ibi <i>haec autem ab initio non dixi</i>. Dicit
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diff changeset
5107 ergo. Ideo autem <i>haec locutus sum vobis, ut cum venerit hora
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diff changeset
5108 eorum, reminiscamini quia ego dixi vobis</i>. Hora aliquorum venire
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parents: 30
diff changeset
5109 dicitur quando possunt implere quod desiderant, et facere quod
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diff changeset
5110 volunt; Sap. II, 7: <i>non praetereat nos flos temporis</i>,
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diff changeset
5111 scilicet apti ad voluptates exercendas. Hora ergo Iudaeorum tunc
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diff changeset
5112 veniet quando poterunt exercere persecutiones in vobis. Sed haec
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diff changeset
5113 est hora nocturna. Lucae c. XXII, 53: <i>haec est hora vestra et
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diff changeset
5114 potestas tenebrarum</i> et cetera. <i>Reminiscamini quia ego dixi
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diff changeset
5115 vobis</i>. Quod quidem ad duo valet. Quia scilicet quando recordati
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diff changeset
5116 sunt in tribulationibus existentes, quod eas Christus praedixerat
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diff changeset
5117 eis, cognoverunt eius divinitatem, et magis confisi sunt de eius
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diff changeset
5118 adiutorio. Item per hoc quod aliquis praevidit tribulationes sibi
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diff changeset
5119 imminentes, minus affligitur, quia praevisa iacula minus feriunt.
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diff changeset
5120 Et rationem huius assignat Tullius in Lib. de Tusculanis quaest.
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diff changeset
5121 Bona enim et mala temporalia quanto magis cognoscuntur, tanto
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diff changeset
5122 minora reputantur. Divitiae enim maiores reputantur a non
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diff changeset
5123 habentibus eas, quam ab eisdemmet postquam habentur. Similiter
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diff changeset
5124 etiam tribulationes antequam habeantur magis timentur et
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diff changeset
5125 contristativae creduntur antequam superveniant, quam postquam
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diff changeset
5126 supervenerunt et praesentes sunt. Malum autem quando praemeditatur,
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diff changeset
5127 efficitur quasi praesens, et ex ipsa praesentia minus reputatur.
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diff changeset
5128 Unde dicit quod sapiens ex praemeditatione potest accipere
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diff changeset
5129 consolationem de tristitia superventura, quam aliqui recipiunt
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diff changeset
5130 assiduitate tristitiae imminentis. Sic ergo duplici de causa eis
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diff changeset
5131 tribulationes praenuntiat: ad spem eorum sublevandam de eius
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diff changeset
5132 adiutorio, et ad tristitiam minuendam. Hic assignat causam quare
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diff changeset
5133 non ante eis praedixit haec, scilicet, <i>quia vobiscum eram</i>.
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diff changeset
5134 Quod potest referri ad duo praedicta. Primo ad sublevandam spem:
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diff changeset
5135 nam cum vobiscum eram, de meo adiutorio confisi non dubitabatis;
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diff changeset
5136 modo autem quando videbitis me mori, dubitare poteritis de mea
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diff changeset
5137 potestate: et ideo necessarium est ut praenuntiem futura, per quae
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diff changeset
5138 cognoscatis meam divinitatem et potestatem. Vel potest referri ad
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diff changeset
5139 secundum, ut sit sensus: <i>vobiscum eram</i> protegens vos et
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diff changeset
5140 totum pondus super me suscipiens; infra XVII, 12: <i>pater, cum
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diff changeset
5141 essem cum eis, ego servabam eos quos dedisti mihi</i>. Sed quia
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diff changeset
5142 recessurus sum a vobis, totum pondus tribulationis remanebit vobis:
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diff changeset
5143 et ideo oportet ut non sint vobis improvisae. Sed videtur quod
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diff changeset
5144 dominus ante hanc horam praedixerit, quia alii tres Evangelistae
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diff changeset
5145 narrant dominum ante hoc tempus praedixisse discipulis quod
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diff changeset
5146 tradendi essent ante reges et praesides, et in synagogis Iudaeorum
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diff changeset
5147 flagellandi. Sed dicendum, quod hoc non contrariatur huic quod
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diff changeset
5148 dominus dicit <i>haec vobis ab initio non dixi</i>, quia illi
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diff changeset
5149 dicunt dominum hoc dixisse in monte oliveti, quod fuit imminente
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diff changeset
5150 passione tribus diebus antequam ventum esset ad coenam. Unde hoc
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diff changeset
5151 quod dicit <i>ab initio</i>, non refertur ad tempus passionis, sed
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diff changeset
5152 ad tempus quo primo fuit cum discipulis, ut Augustinus dicit. Sed
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diff changeset
5153 contra hoc est, quod Matth. c. X, 16, dicitur, quod dominus
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diff changeset
5154 praenuntiavit discipulis tribulationes superventuras, non solum
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diff changeset
5155 imminente passione, sed ab initio electionis eorum. <i>Ecce</i>,
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diff changeset
5156 inquit, <i>mitto vos sicut oves in medio luporum</i>. Et ideo
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diff changeset
5157 dicendum, quod hoc quod dicit <i>ab initio</i>, non est
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diff changeset
5158 intelligendum solum de tribulationibus superventuris, sed de
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diff changeset
5159 adventu spiritus sancti, quem non praenuntiavit eis ab initio, ut
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diff changeset
5160 Augustinus dicit. Vel dicendum, secundum Chrysostomum, quod
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diff changeset
5161 intelligendum est de tribulationibus. Et tunc quod dicit <i>ab
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diff changeset
5162 initio</i>, dicit propter duo quae hic eis de novo praedixit: unum
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diff changeset
5163 scilicet, quod essent passuri tribulationes a Iudaeis, quod eis
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diff changeset
5164 ante non dixerat, sed solum a gentibus, ut patet Matth. X, 22;
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diff changeset
5165 aliud, quod supra praedixit eis, quod flagella passuri essent, hic
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diff changeset
5166 autem addit unum quod maxime poterat eos attonitos facere, scilicet
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diff changeset
5167 quod mors eorum reputaretur a Iudaeis obsequium.</p>
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diff changeset
5168 <br />
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diff changeset
5169 <div class="D">Lectio 2</div>
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diff changeset
5170 <p title="Super Io., cap. 16 l. 2"><a name="87527"><span class=
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diff changeset
5171 "ref">[87527] Super Io., cap. 16 l. 2</span></a> Supra explicavit
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diff changeset
5172 dominus rationes consolatorias contra tribulationes discipulis
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diff changeset
5173 superventuras, hic explicat rationes consolatorias de recessu suo.
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diff changeset
5174 Consolatus est autem eos dominus de recessu suo triplici ratione.
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diff changeset
5175 Primo ratione accessus eorum ad patrem quem promittebat; unde
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diff changeset
5176 dicebat: <i>non turbetur cor vestrum (...) in domo patris mei
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diff changeset
5177 mansiones multae sunt</i>. Secundo ratione Paracliti quem missurus
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diff changeset
5178 erat; unde dicebat: <i>et ego rogabo patrem, et alium Paraclitum
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diff changeset
5179 dabit vobis</i>. Tertio ratione iteratae suae visionis, quam
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diff changeset
5180 asserebat: <i>non relinquam</i>, inquam, <i>vos orphanos: veniam ad
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diff changeset
5181 vos</i>. Has autem tres rationes explicat hic, sed ordine
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diff changeset
5182 retrogrado, et primo promissionem spiritus Paracliti; secundo
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diff changeset
5183 iteratam sui visionem, ibi <i>modicum, et iam non videbitis, me; et
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diff changeset
5184 iterum modicum, et videbitis me</i>; tertio introductionem ad
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diff changeset
5185 patrem, ibi <i>et in illo die me non interrogabitis</i>. Circa
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diff changeset
5186 primum duo facit. Primo praemittit necessitatem consolationis;
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diff changeset
5187 secundo ponit eam, ibi <i>sed ego veritatem dico vobis</i> et
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diff changeset
5188 cetera. Circa primum duo facit. Primo praenuntiat suum recessum;
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diff changeset
5189 secundo ostendit huius praenuntiationis effectum, ibi <i>sed quia
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diff changeset
5190 haec locutus sum vobis, tristitia implevit cor vestrum</i>. Recedit
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diff changeset
5191 ergo ad patrem vadens; et ideo dicit: vobiscum eram, usque modo,
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diff changeset
5192 sed <i>nunc vado ad eum qui me misit</i>, idest patrem: quod quidem
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diff changeset
5193 perfectionis est. Tunc enim unaquaeque res perficitur cum ad suum
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diff changeset
5194 principium redit; Tob. XII, 20: <i>tempus est ut revertar ad eum
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diff changeset
5195 qui me misit</i>. Eccle. I, 7: <i>ad locum unde exeunt flumina,
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diff changeset
5196 revertuntur</i>. Ibat quidem secundum humanitatem ad eum apud quem
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diff changeset
5197 ab aeterno erat secundum divinitatem. Et hoc diffusius expositum
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diff changeset
5198 est in praecedentibus. Sed addit <i>nemo ex vobis interrogat me,
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diff changeset
5199 quo vadis?</i> Sed quid est hoc quod dicit? Nonne Petrus
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diff changeset
5200 interrogavit, supra XIII, 36: <i>domine, quo vadis?</i> Et Thomas,
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diff changeset
5201 supra XIV, 5: <i>nescimus quo vadis?</i> Et ideo huic quaestioni
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diff changeset
5202 respondent Chrysostomus et Augustinus; sed aliter et aliter.
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diff changeset
5203 Chrysostomus enim dicit, quod discipuli audientes quod deberent
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diff changeset
5204 interfici et absque synagogis fieri, ita tristati et attoniti facti
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diff changeset
5205 sunt, ut quasi obliti de recessu Christi et locutionem amittentes,
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diff changeset
5206 eum de suo recessu non interrogarent. Unde subdit <i>sed quia haec
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diff changeset
5207 locutus sum vobis, tristitia implevit cor vestrum</i>. Et sic
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diff changeset
5208 dominus dicens <i>et nunc vado ad eum qui misit me</i>, eos potius
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diff changeset
5209 increpat, secundum Chrysostomum. Et hoc non interrogabant; Deut.
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diff changeset
5210 XXXII, 7: <i>interroga patrem tuum, et annuntiabit tibi</i>; Eccli.
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diff changeset
5211 VI, 28: <i>investiga illam, et manifestabitur tibi</i>. Augustinus
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diff changeset
5212 autem vult quod hoc quod dicit <i>nunc vado ad eum qui misit
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diff changeset
5213 me</i>, non sit pro illo instanti quo loquebatur, sed pro tempore
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diff changeset
5214 quo ascensurus erat in coelum; quasi diceret: superius
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diff changeset
5215 interrogastis me quo irem, sed nunc ita vado quod non est necesse
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diff changeset
5216 ut aliquis vestrum interroget me, <i>quo vadis?</i> Quia, ut
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diff changeset
5217 dicitur Act. I, 9, <i>videntibus illis elevatus est</i>. Hic
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diff changeset
5218 ponitur tristitia, quae est effectus praenuntiationis, secundum
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diff changeset
5219 Chrysostomum; sed, secundum Augustinum tristantur de recessu:
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diff changeset
5220 gaudebant enim de praesentia Christi quodam modo carnali affecti ad
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diff changeset
5221 humanam eius speciem, sicut homo delectatur de praesentia amici: et
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diff changeset
5222 ideo de recessu eius tristabantur; Ps. XXIX, 6: <i>ad vesperam</i>,
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diff changeset
5223 scilicet passionis, <i>demorabitur fletus</i>, in apostolis, <i>et
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diff changeset
5224 ad matutinum</i>, resurrectionis, <i>laetitia</i>. Sed quia humanum
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diff changeset
5225 est quod tristitia cor tangat, vitiosum autem quod cor impleat,
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diff changeset
5226 quia per hoc ratio turbatur, ideo, quasi arguens, dicit
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diff changeset
5227 <i>tristitia implevit cor vestrum</i>; Eccli. XXX, 22: <i>non des
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diff changeset
5228 tristitiam animae tuae</i>; supra XIV, 27: <i>non turbetur cor
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diff changeset
5229 vestrum</i>. Hic ponitur ratio consolationis quae est promissio
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diff changeset
5230 spiritus sancti, et primo promittit spiritum sanctum; secundo
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diff changeset
5231 praenuntiat eius effectum, ibi <i>et cum venerit ille</i> et
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diff changeset
5232 cetera. Circa primum duo facit. Primo ostendit recessus sui
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diff changeset
5233 necessitatem; secundo recessus utilitatem. Dicit ergo <i>tristitia
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diff changeset
5234 implevit cor vestrum</i>, scilicet de recessu meo; sed est magis
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diff changeset
5235 vobis gaudendum, <i>quia expedit vobis ut ego vadam</i>, idest
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diff changeset
5236 valde vobis est necessarium, quia, <i>si non abiero, Paraclitus non
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diff changeset
5237 veniet ad vos</i>. Item est vobis fructuosum et utile: quia <i>si
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diff changeset
5238 abiero, mittam eum ad vos</i>, scilicet spiritum sanctum. Sed
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diff changeset
5239 numquid non potuisset Christus dare spiritum vivens in carne?
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diff changeset
5240 Dicendum quod sic: quia etiam super eum baptizatum spiritus sanctus
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diff changeset
5241 in specie columbae descendit et numquam ab eo recessit, quem ab
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diff changeset
5242 instanti suae conceptionis recepit non ad mensuram. Sed noluit eum
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diff changeset
5243 dare discipulis existens cum eis, quadruplici ratione. Primo
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diff changeset
5244 propter eorum indispositionem: nam spiritui sancto, cum sit amor
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diff changeset
5245 spiritualis, contrariatur amor carnalis. Discipuli autem quodam
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diff changeset
5246 carnali amore afficiebantur ad Christi humanitatem, necdum elevati
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diff changeset
5247 erant spirituali amore ad eius divinitatem, et ideo nondum capaces
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diff changeset
5248 erant spiritus sancti; II Cor. V, v. 16: <i>ex hoc iam neminem
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diff changeset
5249 secundum carnem noscimus</i>, idest secundum carnis affectum, <i>et
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diff changeset
5250 si cognovimus secundum carnem</i>, Christum scilicet ante
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diff changeset
5251 passionem, <i>sed nunc iam non novimus</i>. Secundo propter divini
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diff changeset
5252 auxilii conditionem, quod maxime adest in necessitatibus; Ps. IX,
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diff changeset
5253 v. 10: <i>adiutor in opportunitatibus</i>, et iterum Ps. XXVI, 10:
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diff changeset
5254 <i>quoniam pater meus et mater mea dereliquerunt me, dominus autem
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diff changeset
5255 assumpsit me</i>. Quamdiu autem Christus erat cum eis, sufficiens
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diff changeset
5256 adiutorium erat cum eis, sed eo recedente multis tribulationibus
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diff changeset
5257 exponebantur: et ideo datus est eis statim alius consolator et
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diff changeset
5258 adiutor. Unde signanter dicit: <i>et alium Paraclitum dabit
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diff changeset
5259 vobis</i>; Is. XXVIII, 9: <i>quem docebit scientiam (...).
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diff changeset
5260 Ablactatos a lacte, avulsos ab uberibus</i>. Tertio ex dignitatis
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diff changeset
5261 Christi consideratione: nam, ut Augustinus dicit in libro de
495930650732 to XML, fix initial link by hand
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diff changeset
5262 Trinitate, Christus inquantum homo, non habet quod det spiritum
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diff changeset
5263 sanctum, sed inquantum Deus. Quando autem cum discipulis erat,
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parents: 30
diff changeset
5264 videbatur esse quasi homo unus ex eis. Ne ergo videretur quod homo
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diff changeset
5265 esset qui daret spiritum sanctum, ideo ipsum ante ascensionem suam
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diff changeset
5266 non dedit; supra VII, 39: <i>nondum erat spiritus datus, quia
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diff changeset
5267 nondum Iesus erat glorificatus</i>; Sap. IX, 10: <i>emitte illam a
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diff changeset
5268 sede magnitudinis tuae</i>. Quarto propter unitatem Ecclesiae
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diff changeset
5269 conservandam: nam, ut supra X, 41, habetur, <i>Ioannes signum fecit
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diff changeset
5270 nullum</i>: quod ideo fuit ne populus divideretur a Christo, et ut
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diff changeset
5271 evidentior appareret eminentia ad Ioannem. Discipuli autem ipso
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diff changeset
5272 spiritu replendi erant, ut etiam opera maiora facerent quam
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diff changeset
5273 Christus fecit, supra XIV, 12: <i>et maiora horum facient</i>, et
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diff changeset
5274 ideo si ante passionem fuisset eis datus, potuisset verti in dubium
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diff changeset
5275 apud populum quis esset Christus, et sic fuisset in eo divisio; Ps.
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diff changeset
5276 LXVII, 19: <i>ascendens in altum, dedit dona hominibus</i>. Sed,
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diff changeset
5277 secundum Chrysostomum, potest hic sumi argumentum contra
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diff changeset
5278 Macedonianos dicentes, spiritum sanctum esse creaturam et ministrum
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diff changeset
5279 patris et filii. Si enim sic esset, non esset sufficiens consolatio
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diff changeset
5280 de recessu Christi adventus spiritus sancti: sicut non esset
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diff changeset
5281 sufficiens consolatio de recessu regis, si daretur unus de
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diff changeset
5282 ministris suis loco eius. Quia ergo spiritus sanctus aequalis est
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diff changeset
5283 filio, ideo dominus eos per promissionem spiritus sancti
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diff changeset
5284 consolatur. Sed si aequales sunt filius et spiritus sanctus, quare
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diff changeset
5285 expedit quod filius recedat, ut veniat spiritus sanctus? Ideo
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diff changeset
5286 scilicet quia recedebat corporaliter, ac simul cum spiritu sancto
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diff changeset
5287 veniebat invisibiliter. Si enim filius habitasset invisibiliter, et
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diff changeset
5288 diceret: expedit ut recedam, quia veniet spiritus sanctus utique
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diff changeset
5289 maior eo spiritus sanctus reputaretur.</p>
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diff changeset
5290 <br />
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diff changeset
5291 <div class="D">Lectio 3</div>
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5292 <p title="Super Io., cap. 16 l. 3"><a name="87528"><span class=
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diff changeset
5293 "ref">[87528] Super Io., cap. 16 l. 3</span></a> Supra consolatus
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diff changeset
5294 est dominus apostolos per promissionem spiritus sancti; hic
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diff changeset
5295 ostendit utilitatem quam spiritus sanctus adveniens afferet eis. Et
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diff changeset
5296 ponit triplicem utilitatem: unam ex parte mundi, aliam ex parte
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diff changeset
5297 discipulorum, et tertiam ex parte Christi. Ex parte quidem mundi,
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diff changeset
5298 quia spiritus sanctus adveniens mundum arguet; ex parte
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diff changeset
5299 discipulorum, quia eos instruet, ibi <i>adhuc multa habeo vobis
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diff changeset
5300 dicere</i> etc.; ex parte Christi, quia ipsum clarificabit, ibi
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diff changeset
5301 <i>ille me clarificabit</i> et cetera. Circa primum duo facit.
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diff changeset
5302 Primo ponit utilitatem adventus spiritus sancti quantum ad mundum;
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diff changeset
5303 secundo exponit eam, ibi <i>de peccato quidem, quia non crediderunt
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diff changeset
5304 in me</i>. Dicit ergo: expedit vobis ut ego vadam, quia mittam
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diff changeset
5305 spiritum sanctum ad vos, <i>et, cum venerit ille, arguet mundum de
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diff changeset
5306 peccato et de iustitia et de iudicio</i>. Quod dupliciter legitur.
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diff changeset
5307 Uno modo secundum Augustinum, alio modo secundum Chrysostomum.
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diff changeset
5308 Secundum Augustinum quidem hoc modo: <i>cum venerit</i>, scilicet
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diff changeset
5309 spiritus sanctus, <i>ille arguet</i>, idest reprehendet,
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diff changeset
5310 <i>mundum</i>; Prov. IX, 8: <i>argue sapientem, et diliget te</i>.
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diff changeset
5311 Sed numquid non etiam Christus arguit mundum? Arguit quidem, supra
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diff changeset
5312 VIII, 41: <i>ex patre Diabolo estis</i>, et Matth. XXIII, multa
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5313 contra Pharisaeos et Scribas dicens. Quare ergo dicit <i>ille
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diff changeset
5314 arguet</i>, quasi ipse non arguerit? Sed forte diceret aliquis quod
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diff changeset
5315 Christus solos Iudaeos arguit, spiritus autem sanctus in discipulis
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5316 et per discipulos arguit totum mundum. Sed huic contrariatur quod
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diff changeset
5317 Christus loquitur in apostolis et per apostolos sicut spiritus
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diff changeset
5318 sanctus; II Cor. ult., 3: <i>experimentum quaeritis eius qui in me
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diff changeset
5319 loquitur Christus</i>. Et ideo dicendum, quod dixit <i>ille arguet
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diff changeset
5320 mundum</i>, qui invisibiliter penetrans corda vestra, diffundet in
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diff changeset
5321 eis caritatem, qua timore depulso, arguendi habebitis potestatem.
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diff changeset
5322 Quamdiu enim discipuli carnaliter ad Christum afficiebantur,
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diff changeset
5323 spiritus sanctus non erat in eis, ut dictum est, eo modo quo postea
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diff changeset
5324 fuit: et ideo non erant ita audaces sicut post eius adventum
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5325 fuerunt; Ps. XXXII, 6: <i>spiritu oris eius omnis virtus eorum</i>,
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diff changeset
5326 scilicet apostolorum; II Paral. XXIV, 20: <i>spiritus domini induit
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diff changeset
5327 Zachariam. Ille</i> etiam <i>arguet mundum</i>, quia corda quae
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diff changeset
5328 ante mundana fuerant, replens fecit quod ea se reprehenderent; Iob
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diff changeset
5329 XIII, 15: <i>arguam vias meas coram illo</i> et cetera. Et hoc
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diff changeset
5330 facit spiritus sanctus; Ps. l, 12: <i>spiritum rectum innova in
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diff changeset
5331 visceribus meis</i>. Sed de quo arguet? De tribus. <i>De
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diff changeset
5332 peccato</i> quod commiserunt; Is. LVIII, 1: <i>annuntia populo meo
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diff changeset
5333 scelera eorum</i> et cetera. Et hoc apostoli fecerunt; Ps. XVIII,
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diff changeset
5334 5: <i>in omnem terram exivit sonus eorum</i>. Item <i>de
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diff changeset
5335 iustitia</i> quam neglexerunt; Is. XXIX: <i>iustitiam non
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5336 fecerunt</i> et cetera. Et hoc apostoli fecerunt: Rom. III, 10:
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diff changeset
5337 <i>non est iustus quisquam</i>. Item <i>de iudicio</i>, quod
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diff changeset
5338 contempserunt: ut enim dicitur Prov. XVIII, 3, <i>impius cum in
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diff changeset
5339 profundum peccatorum venerit, contemnet</i>; Ez. V, 6:
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diff changeset
5340 <i>contempsit iudicia mea</i> et cetera. Hic exponit. Et primo,
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diff changeset
5341 quod dicit de peccato, et hoc <i>quia non crediderunt in me</i>.
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diff changeset
5342 Solum de peccato infidelitatis arguit: quia per fidem omnia alia
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diff changeset
5343 peccata dimittuntur, Matth. XXV, 35 ss. Dominus damnatis solum
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diff changeset
5344 defectum misericordiae imputat, quia per misericordiam omnia
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diff changeset
5345 peccata purgantur; Prov. XV, 27: <i>per misericordiam et fidem
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diff changeset
5346 purgantur peccata</i>. Sic ergo et hic, quia infidelitate manente,
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diff changeset
5347 peccata cetera detinentur, et ea discedente cetera dimittuntur.
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diff changeset
5348 Dicit autem <i>quia non crediderunt in me</i>; et non dicit mihi,
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diff changeset
5349 vel me, quia Daemones credunt Christum esse, et contremiscunt; Iac.
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diff changeset
5350 II, 19. Sed <i>in me</i>, per fidem formatam sperando et diligendo.
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5351 Secundo <i>de iustitia</i>, et hoc <i>quia ad patrem vado</i> et
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diff changeset
5352 cetera. Quod quidem potest dupliciter exponi: quia vel de iustitia
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diff changeset
5353 Christi, vel de iustitia apostolorum. De iustitia quidem
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diff changeset
5354 apostolorum sic: <i>de iustitia</i> nostra, quod non sunt imitati.
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diff changeset
5355 Iustitia dico non ex lege, sed ex fide; Rom. III, 22: <i>iustitia
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diff changeset
5356 autem Dei per fidem Iesu Christi</i>. Fides autem de invisibilibus
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diff changeset
5357 est: Hebr. XI, 1. Discipuli autem aliquid videbant, scilicet eius
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5358 humanitatem, et aliquid non videbant, scilicet eius divinitatem:
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diff changeset
5359 sed hoc promittit eis in praemium; supra XIV, 21: <i>manifestabo
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5360 eis meipsum</i>. Habebant ergo discipuli fidem de Christo quantum
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diff changeset
5361 ad divinitatem tantum; sed quando subtracta fuit eis humanitas
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diff changeset
5362 Christi, tunc eorum fides erat de utroque: et ideo, secundum
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diff changeset
5363 Augustinum super Ioan., dicit <i>quia vado ad patrem, et iam non
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diff changeset
5364 videbitis me</i>; quasi dicat: vos creditis in me secundum
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5365 divinitatem, et, <i>quia vado ad patrem</i>, credetis in me etiam
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diff changeset
5366 quantum ad humanitatem: quam quidem fidei iustitiam mundus non
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diff changeset
5367 imitatur. Sed dicit <i>et iam non videbitis me</i>: non quod
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5368 numquam sint eum visuri, sed quia non visuri sunt eum in ista carne
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diff changeset
5369 mortali. Viderunt eum in resurrectione, sed immortalem existentem;
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5370 et videbunt eum in iudicio, sed in maiestate venientem. De iustitia
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diff changeset
5371 quidem Christi exponit de verbis domini. Iudaei enim noluerunt
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diff changeset
5372 recognoscere quod Christus iustus esset; supra IX, 24: <i>nos
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5373 scimus quia hic homo peccator est</i>. Arguet eos de hac iustitia,
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diff changeset
5374 dicens <i>quia ad patrem vado</i>: quia hoc ipsum quod ad patrem
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diff changeset
5375 vado, iustitiae meae est. Quod enim Christus descendit,
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5376 misericordiae fuit; sed quod ascendit, eius iustitiae debitum;
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diff changeset
5377 Phil. II, 9: <i>propter quod et Deus exaltavit illum</i> et cetera.
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diff changeset
5378 Tertio arguit mundum <i>de iudicio</i>; et hoc <i>quia princeps
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diff changeset
5379 huius mundi</i>, idest Diabolus, qui est princeps mundi, idest
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diff changeset
5380 mundanorum, non creatione, sed suggestione et imitatione; Sap. II,
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diff changeset
5381 25: <i>imitantur eum qui sunt ex parte illius</i>; Iob XLI, 25:
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5382 <i>ipse est rex super omnes filios superbiae</i>. Hic ergo princeps
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5383 <i>iam iudicatus est</i>, idest expulsus foras; supra XII, 31:
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diff changeset
5384 <i>nunc iudicium est mundi</i>, idest, pro mundo, <i>nunc princeps
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diff changeset
5385 huius mundi eiicietur foras</i>. Et hoc dicit ut tollat
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diff changeset
5386 excusationem hominum, qui se de peccatis excusant propter
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diff changeset
5387 tentationem Diaboli; quasi dicat: excusari non possunt, quia
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diff changeset
5388 expulsus est Diabolus per gratiam et fidem Christi et spiritum
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diff changeset
5389 sanctum a cordibus fidelium, ita ut iam non tentet interius sicut
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diff changeset
5390 ante, sed solum exterius per exercitationem permissus; et ideo
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diff changeset
5391 resistere possunt ei qui volunt adhaerere Christo. Et inde est quod
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diff changeset
5392 debiles feminae Diabolum vicerunt, a quo tamen fortissimi viri
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diff changeset
5393 superati sunt. De hoc ergo iudicio mundus arguitur, quia a Diabolo
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diff changeset
5394 vincitur resistere nolens, et a se expulsum, per consensum peccati
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diff changeset
5395 reducens; Rom. VI, 12: <i>non regnat peccatum in vestro mortali
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diff changeset
5396 corpore</i>. Vel aliter, secundum eumdem in libro de verbis domini,
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diff changeset
5397 ut quod dicit <i>iam iudicatus est</i>, intelligatur de iudicio
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diff changeset
5398 condemnationis; idest, iam condemnatus est ipse et per consequens
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diff changeset
5399 omnes qui adhaerent ei; Matth. XXV, v. 41: <i>ite, maledicti, in
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diff changeset
5400 ignem aeternum, qui paratus est Diabolo et Angelis eius</i>.
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diff changeset
5401 Arguitur etiam mundus de iudicio: quia sciens mundi huius principem
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diff changeset
5402 condemnatum esse, non evadit etiam ipse hoc iudicium; sed cum suo
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diff changeset
5403 principe iudicatur, quoniam superbum atque impium imitatur.
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diff changeset
5404 Secundum Chrysostomum, aliter a capite exponitur <i>cum
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diff changeset
5405 venerit</i>, scilicet spiritus sanctus, <i>ille arguet</i>, idest
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diff changeset
5406 convincet, <i>mundum de peccato</i>; quasi diceret: ipse spiritus
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diff changeset
5407 sanctus erit argumentum quoddam contra mundum; Hebr. II, 4:
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diff changeset
5408 <i>contestante Deo signis et prodigiis</i> et cetera. Et de hoc
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diff changeset
5409 peccato ostendet eos graviter peccasse, quia <i>non crediderunt in
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diff changeset
5410 me</i>, cum videbunt quod spiritus sanctus in nomine meo dabitur
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diff changeset
5411 fidelibus; Act. V, 32: <i>nos testes huius rei sumus, et spiritus
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diff changeset
5412 sanctus, quem dedit Deus omnibus obedientibus sibi. De
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diff changeset
5413 iustitia</i>, quam scilicet ego habeo, quam tamen mundus non
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5414 reputavit me habere: et hoc, quia vado ad patrem, et mittam vobis
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diff changeset
5415 spiritum, scilicet qui ostendet me iustum, et irreprehensibilem
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5416 duxisse vitam; supra XV, v. 26: <i>quem ego mittam vobis a patre
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diff changeset
5417 spiritum veritatis</i>. Quia hoc dicitur in Ps. LXVII, v. 19
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5418 postquam ascendit Christus in altum, dedit dona hominibus. <i>De
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diff changeset
5419 iudicio: quia princeps huius mundi iam iudicatus est</i>; idest, ex
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diff changeset
5420 hoc ipso quod per spiritum sanctum iudicatur, idest expellitur, a
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diff changeset
5421 cordibus fidelium; Zach. XIII, 2: <i>spiritum immundum eiiciam</i>;
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diff changeset
5422 I Cor. II, 12: <i>nos spiritum huius mundi non accepimus; sed
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5423 spiritum qui ex Deo est</i>. Et de hoc iudicio arguet, quia ipsi
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5424 male iudicaverunt quod Daemonium haberet, et quod in Beelzebub
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5425 eiiceret Daemonia: de quo convincentur, quia spiritus sanctus quem
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diff changeset
5426 ego mittam, ipsum Daemonem condemnabit et eiiciet. Hic ponit
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diff changeset
5427 utilitatem adventus spiritus sancti ex parte discipulorum, quae est
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5428 ipsorum instructio, et primo ponit instructionis necessitatem;
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5429 secundo promittit instructionem, ibi <i>cum autem venerit ille
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diff changeset
5430 spiritus veritatis, docebit vos omnem veritatem</i>; tertio
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5431 excludit dubitationem, ibi <i>non enim loquetur a semetipso</i>.
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5432 Dicit ergo: utilis erit adventus spiritus sancti mundo, quia arguet
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diff changeset
5433 eum. Sed et vobis utilis erit ad instruendum; qua quidem
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diff changeset
5434 instructione indigetis, quia <i>multa habeo vobis dicere, sed non
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5435 potestis portare modo</i>: quasi dicat: ego vos instruxi, sed non
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diff changeset
5436 adimplemini; Iob XXVI, 14: <i>ecce haec ex parte dicta sunt
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diff changeset
5437 verborum eius: et cum vix parvam stillam sermonis eius audierimus,
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diff changeset
5438 quis poterit tonitruum magnitudinis illius intueri?</i> Quaerere
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diff changeset
5439 autem quae sunt ista multa quae portare non poterant, est stultum,
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diff changeset
5440 ut dicit Augustinus. Nam si ipsi portare non poterant, multo magis
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diff changeset
5441 et nos non possumus. Hoc tamen quod dicit <i>non potestis portare
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diff changeset
5442 modo</i>, diversi haeretici assumunt ad sui erroris velamentum, dum
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diff changeset
5443 his qui eis adhaerent quaedam in occulto dicunt turpissima, quae
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diff changeset
5444 non auderent dicere in manifesto: quasi haec ipsa sint quae tunc
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diff changeset
5445 discipuli portare non poterant, et ea docuerit spiritus sanctus
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diff changeset
5446 quae palam docere atque praedicare spiritus hominis erubescit. Non
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diff changeset
5447 est ergo intelligendum quod aliqua secreta doctrinae taceantur
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diff changeset
5448 fidelibus parvulis, seorsum docenda maioribus, sed omnibus
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diff changeset
5449 fidelibus proponuntur ea quae fidei sunt; Matth. c. X, 27: <i>quod
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diff changeset
5450 in aure audistis, praedicate supra tecta</i>. Sed aliter proponenda
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diff changeset
5451 sunt rudibus, aliter peritis; sicut quae subtilia sunt de mysterio
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diff changeset
5452 incarnationis, et aliis huiusmodi, non sunt rudibus proponenda,
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diff changeset
5453 quia cum intelligere non possent, scandalizarentur. Omnia ergo quae
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diff changeset
5454 fidei erant, dominus proposuit eis, sed non eo modo quo postea
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diff changeset
5455 revelavit, et praecipue in vita aeterna. Sic ergo quae portare non
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diff changeset
5456 poterant, sunt plena cognitio divinorum, quam non habebant tunc,
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diff changeset
5457 puta aequalitatem filii ad patrem, et huiusmodi. Unde Paulus, II
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diff changeset
5458 Cor. XII, 4: <i>audivi arcana verba, quae non licet homini
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diff changeset
5459 loqui</i>, quae non erant de alia veritate quam fidei, sed altiori
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diff changeset
5460 modo. Item spiritualis intellectus omnium Scripturarum, quem tunc
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diff changeset
5461 non habebant, sed quando <i>aperuit eis sensum ut intelligerent
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diff changeset
5462 Scripturas</i>: Lc. ult., 45. Item passiones et pericula quae
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diff changeset
5463 passuri erant quae tunc non poterant, quia animi eorum imbecilles
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diff changeset
5464 erant; Eccli. VI, 26: <i>subiice humerum tuum, et porta illam</i>.
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diff changeset
5465 Sic ergo necessaria erat eis instructio. Hic promittit eis
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diff changeset
5466 instructionem quam consequentur in adventu spiritus sancti qui
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diff changeset
5467 docebit eos omnem veritatem. Cum enim sit a veritate, eius est
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diff changeset
5468 docere veritatem, et facere similes suo principio. Et dicit
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diff changeset
5469 <i>omnem veritatem</i>, scilicet fidei, quam docebit per quamdam
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diff changeset
5470 elevatam intelligentiam in vita ista, et eamdem plenarie in vita
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diff changeset
5471 aeterna, ubi cognoscemus sicut et cogniti sumus: I Cor. XIII, 12,
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diff changeset
5472 et I Io. II, 27: <i>unctio docebit vos</i> et cetera. Vel <i>omnem
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diff changeset
5473 veritatem</i>, figurarum legis, quam adepti sunt discipuli per
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diff changeset
5474 spiritum sanctum. Unde Dan. I, 17, dicitur quod dedit dominus
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diff changeset
5475 pueris illis sapientiam et intelligentiam. Hic excludit
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diff changeset
5476 dubitationem, quae poterat esse, si spiritus sanctus docebit eos,
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diff changeset
5477 videtur scilicet quod esset maior Christo: quod non est, quia
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diff changeset
5478 docebit eos virtute patris et filii, <i>quia non loquetur a
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diff changeset
5479 semetipso</i>, sed a me, quia a me erit. Sicut enim filius non
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diff changeset
5480 operatur a semetipso sed a patre, ita spiritus sanctus, quia est ab
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diff changeset
5481 alio, scilicet a patre et filio, <i>non loquetur a semetipso, sed
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diff changeset
5482 quaecumque audiet</i>, accipiendo scientiam sicut et essentiam ab
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diff changeset
5483 aeterno, <i>haec loquetur</i>, non corporaliter, sed intrinsecus in
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diff changeset
5484 mente illuminando; Oseae II, 14: <i>ducam eam ad solitudinem, et
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diff changeset
5485 loquar ad cor eius</i>; Ps. LXXXIV, v. 9: <i>audiam quid loquatur
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diff changeset
5486 in me dominus Deus</i>. Sed cum audierit ab aeterno, quid est hoc
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diff changeset
5487 quod dicit <i>audiet</i>, in futuro? Sed dicendum, quod aeternitas
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diff changeset
5488 includit omne tempus; et ideo potest spiritus sanctus, qui ab
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diff changeset
5489 aeterno audit, dici audire in praesenti, in praeterito et futuro.
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diff changeset
5490 Sed tamen aliquando dicitur audire in futuro propter hoc quia illa
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diff changeset
5491 quorum notitiam habet sunt futura. <i>Loquetur</i> ergo
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diff changeset
5492 <i>quaecumque audiet</i>, quia non solum docebit aeterna, sed
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diff changeset
5493 futura; et ideo subdit: <i>et quae ventura sunt annuntiabit
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diff changeset
5494 vobis</i>, quod est proprium divinitatis; Sap. VIII, 8: <i>signa et
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diff changeset
5495 monstra scit antequam fiant</i>; Is. XLI, 23: <i>quae ventura sunt
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diff changeset
5496 annuntiate nobis; et sciemus quia dii estis vos</i>. Hoc enim est
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diff changeset
5497 proprium spiritus sancti; Ioel. c. II, 28: <i>effundam de spiritu
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diff changeset
5498 meo super omnem carnem, et prophetabunt filii vestri et filiae
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diff changeset
5499 vestrae</i>. Apostoli autem habuerunt spiritum prophetiae. Vel
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diff changeset
5500 <i>docebit omnem veritatem</i>, scilicet figurarum. Sed ne
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diff changeset
5501 dubitarent quomodo scirent de futuris tribulationibus quas eis
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diff changeset
5502 praenuntiaverat, ideo subdit <i>et quae ventura sunt</i>, scilicet
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diff changeset
5503 super vos, <i>annuntiabit vobis</i>.</p>
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diff changeset
5504 <br />
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diff changeset
5505 <div class="D">Lectio 4</div>
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diff changeset
5506 <p title="Super Io., cap. 16 l. 4"><a name="87529"><span class=
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diff changeset
5507 "ref">[87529] Super Io., cap. 16 l. 4</span></a> Supra positus est
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diff changeset
5508 duplex fructus adventus spiritus sancti, scilicet mundi arguitio et
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diff changeset
5509 discipulorum instructio, hic ponitur tertius fructus, scilicet
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diff changeset
5510 Christi clarificatio, et primo proponit fructum clarificationis;
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diff changeset
5511 secundo manifestat rationem ipsius, ibi <i>quia de meo
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diff changeset
5512 accipiet</i>; tertio subditur manifestatio rationis, ibi <i>omnia
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diff changeset
5513 quae habet pater, mea sunt</i>. Dicit ergo: <i>docebit omnem
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diff changeset
5514 veritatem, quia ille me clarificabit</i>, in quo est omnis veritas;
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diff changeset
5515 supra XIV, 6: <i>ego sum via, veritas et vita</i>; Col. II, 3:
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diff changeset
5516 <i>in quo</i>, scilicet Christo, <i>sunt omnes thesauri sapientiae
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diff changeset
5517 et scientiae. Clarificabit me</i>: idest, meam notitiam claram
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diff changeset
5518 faciet. Primo quidem discipulos illuminando: quia adhuc carnales
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diff changeset
5519 erant, et ad Christum afficiebantur secundum carnem, idest secundum
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diff changeset
5520 infirmitatem carnis, non cognoscentes divinitatis eius maiestatem,
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diff changeset
5521 cuius postmodum per spiritum sanctum sunt capaces effecti; I Cor.
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diff changeset
5522 II, 10: <i>nobis autem revelavit Deus per spiritum suum</i>.
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diff changeset
5523 Secundo fiduciam clare annuntiandi praebendo. Nam discipuli ante
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diff changeset
5524 timidi erant, ita ut non auderent Christum publice confiteri, sed
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diff changeset
5525 spiritu sancto repleti, timore depulso, annuntiaverunt hominibus
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diff changeset
5526 Christum, ab ipso spiritu quodammodo impulsi; Is. LIX, 19: <i>cum
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diff changeset
5527 venerit quasi fluvius violentus quem spiritus domini cogit</i>.
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diff changeset
5528 Unde et apostolus dicebat: <i>caritas Christi urget nos</i>. Tertio
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diff changeset
5529 opera mirifica in apostolis, et per apostolos faciendo; I Cor. XII,
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diff changeset
5530 11: <i>haec omnia operatur unus atque idem spiritus</i>. Hic
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diff changeset
5531 ponitur ratio clarificationis, quae est, quia filius est principium
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diff changeset
5532 spiritus sancti. Omne enim quod est ab alio, manifestat id a quo
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diff changeset
5533 est: filius enim manifestat patrem, quia est ab ipso. Quia ergo
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diff changeset
5534 spiritus sanctus est a filio, proprium est ut clarificet eum. Dicit
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diff changeset
5535 ergo: ideo <i>me clarificabit quia de meo accipiet</i>. Accipere
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diff changeset
5536 autem hoc non est intelligendum eo modo quo in creaturis. Tria enim
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5537 sunt in acceptione creaturarum, quorum duo non sunt in divinis.
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diff changeset
5538 Scilicet, quia in creaturis aliud est quod accipit, et aliud quod
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diff changeset
5539 accipitur: quod non est in divinis, cum personae divinae simplices
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diff changeset
5540 sint, nec in eis sit aliud et aliud: immo a quocumque accipit
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diff changeset
5541 spiritus sanctus, accipit totam substantiam suam, similiter et
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diff changeset
5542 filius. Aliud est, quod in creaturis accipiens aliquando fuit non
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diff changeset
5543 habens id quod accipit, sicut si materia accipiat formam, vel
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diff changeset
5544 subiectum accidens: aliquando enim materia fuit sine tali forma, et
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diff changeset
5545 subiectum sine tali accidente. Et hoc quidem non est in divinis:
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diff changeset
5546 quia filius ab aeterno est habens quod accipit a patre, et spiritus
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diff changeset
5547 sanctus quod a patre et filio accipit. Ergo spiritus sanctus a
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diff changeset
5548 filio, sicut filius accipit a patre; supra X, 29: <i>pater quod
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diff changeset
5549 dedit mihi, maius omnibus est</i>. Sic ergo accipere in divinis
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diff changeset
5550 dicit ordinem originis. Sed nota, quod cum dicit <i>de meo
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diff changeset
5551 accipiet</i>, ly <i>de</i> non importat participationem, sed
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diff changeset
5552 consubstantialitatem, quia totum accipit quod filius habet. Sicut
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diff changeset
5553 enim filius dicitur de substantia patris, quia accipit totam
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diff changeset
5554 substantiam patris, ita et spiritus sanctus de substantia filii,
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5555 quia accipit totam substantiam eius. Quia ergo <i>de meo
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diff changeset
5556 accipiet</i>, et ego sum verbum Dei, ideo <i>annuntiabit vobis</i>.
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diff changeset
5557 Spiritus enim animalis nullo modo potest esse nisi secundum quod
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diff changeset
5558 procedit a verbo interius concepto. Hic ponitur rationis
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diff changeset
5559 manifestatio, ubi Christus probat quod spiritus sanctus accipiebat
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diff changeset
5560 de suo propter unitatem et consubstantialitatem patris et filii ubi
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diff changeset
5561 primo ponit consubstantialitatem patris et filii; secundo infert
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diff changeset
5562 conclusionem intentam, ibi <i>propterea dixi quia de meo
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diff changeset
5563 accipiet</i>. Dicit ergo <i>de meo accipiet, quia omnia quae habet
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diff changeset
5564 pater, mea sunt</i>, quasi dicat: licet a patre procedat spiritus
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diff changeset
5565 veritatis, tamen quia <i>omnia quae habet pater, mea sunt</i>, et
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diff changeset
5566 ipse patris spiritus est, et de meo accipiet. Sed notandum, quod
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diff changeset
5567 habere dicimur aliquid dupliciter. Uno modo sicut possessionem;
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diff changeset
5568 alio modo sicut quod in nobis est, puta vel sicut forma, vel sicut
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diff changeset
5569 pars. Pater ergo habet sicut possessionem et rem sibi subiectam
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diff changeset
5570 totam creaturam: Ps. XXIII, 1: <i>domini est terra et plenitudo
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diff changeset
5571 eius</i>; habet etiam aliquid quod in ipso est, immo quod est ipse,
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diff changeset
5572 quia ipse est quidquid in ipso Christo est, cum ipse sit sua
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diff changeset
5573 essentia, sua bonitas, sua veritas et aeternitas. De hoc ergo modo
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diff changeset
5574 habendi loquitur. Et sic quidquid habet pater est filii: quia
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diff changeset
5575 eamdem sapientiam, eamdem bonitatem habet filius quam habet et
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diff changeset
5576 pater; supra V, 26: <i>sicut pater habet vitam in semetipso, sic
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diff changeset
5577 dedit et filio habere vitam in semetipso</i>; Matth. XI, 27:
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diff changeset
5578 <i>omnia mihi tradita sunt a patre meo</i>. Sed, sicut Didymus
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diff changeset
5579 dicit, obiiciunt aliqui: si omnia quaecumque habet pater, et
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diff changeset
5580 filius, ergo cum pater habeat paternitatem, sequitur quod et
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diff changeset
5581 filius. Ad quod respondet, quod haec quidem ratio haberet
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diff changeset
5582 apparentiam, si dominus diceret: omnia quae habet Deus, mea sunt.
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diff changeset
5583 Sed dicens <i>omnia quae habet pater</i>, salvat distinctionem
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diff changeset
5584 patris et filii dans intelligere quod omnia quaecumque habet pater,
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diff changeset
5585 sua sunt, praeter id in quo distinguitur pater a filio. Nam patris
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diff changeset
5586 nomine se filium declaravit, paternitatem qui filius erat non sibi
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diff changeset
5587 usurpavit. Sed notandum, quod simpliciter concedimus hanc, scilicet
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diff changeset
5588 quidquid habet pater, habet filius, non tamen quod eo ordine habet
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diff changeset
5589 filius quo pater habet. Nam filius habet sicut ab alio accipiens;
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diff changeset
5590 pater vero sicut alii dans. Non ergo est distinctio in eo quod
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diff changeset
5591 habetur, sed in ordine habendi. Huiusmodi autem relationes,
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diff changeset
5592 scilicet paternitas et filiatio, huius ordinis distinctionem
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diff changeset
5593 important: paternitas enim importat hoc quod est dare alii,
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diff changeset
5594 filiatio vero accipere ab alio. Sed quaeritur utrum relatio in
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diff changeset
5595 divinis sit aliquid realiter. Videtur quod sic: alias, cum personae
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parents: 30
diff changeset
5596 divinae relationibus distinguantur, eorum distinctio non esset
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diff changeset
5597 realis. Dicendum ergo, quod relatio in divinis dupliciter
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diff changeset
5598 consideratur. Uno modo per comparationem ad essentiam seu personam
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diff changeset
5599 patris; et sic relatio patris non est alia res quam essentia seu
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diff changeset
5600 persona patris. Alio modo potest considerari per comparationem ad
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diff changeset
5601 oppositam relationem, puta ad filiationem; et sic paternitas est
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diff changeset
5602 relatio realis, quia secundum hoc importat ordinem naturae, quem
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diff changeset
5603 pater dat filio per aeternam generationem: qui quidem ordo est in
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diff changeset
5604 Deo secundum rei veritatem. Sic ergo, si paternitas comparetur ad
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diff changeset
5605 essentiam patris, omnia quaecumque habet pater, habet filius, quia
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diff changeset
5606 paternitas non est alia res ab essentia patris; sed non eo ordine
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diff changeset
5607 habet, ut dictum est. Hic infert intentam conclusionem, quod
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diff changeset
5608 spiritus sanctus accipiat a filio. Ex necessitate enim oportet quod
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diff changeset
5609 si omnia quae habet pater sint filii, et filius sit
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diff changeset
5610 consubstantialis patri, quod spiritus sanctus procedat a filio
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diff changeset
5611 sicut procedit a patre, ut Hilarius et Didymus arguunt. Ad quod
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diff changeset
5612 sciendum est, quod in qualibet processione seu origine rei creatae
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diff changeset
5613 dicimus, quod idem sit quo agens agit, seu dat quod habet, et quod
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diff changeset
5614 recipiens recipit; sicut ignis generatus recipit formam ignis, quam
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diff changeset
5615 ignis generans dat per formam suam. Sed hoc in origine divinarum
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diff changeset
5616 personarum est quodammodo simile, scilicet quod idem est quo pater
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diff changeset
5617 dat naturam suam filio, non voluntate, sed natura, idest per
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diff changeset
5618 naturam suam. Sed in hoc est dissimile: quia in creaturis non est
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diff changeset
5619 idem numero, quod communicatur et quo communicatur, sed specie
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diff changeset
5620 solum; sed in divinis est eadem natura numero quam pater dat filio,
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diff changeset
5621 et qua eam dat seu communicat. Sed attende quod dicimus quod filius
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diff changeset
5622 accipit de substantia patris, idest substantiam patris; et spiritus
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diff changeset
5623 sanctus de substantia patris et filii; et quod pater virtute
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diff changeset
5624 naturae suae dat filio substantiam suam et pater et filius spiritui
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diff changeset
5625 sancto. Sed tamen non dicimus quod pater de substantia sit filii,
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diff changeset
5626 vel pater et filius de substantia spiritus sancti: quia ly
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diff changeset
5627 <i>de</i> importat consubstantialitatem cum ordine originis. Sic
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diff changeset
5628 ergo spiritui sancto communicatur quod commune est patri et filio.
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diff changeset
5629 Oportet autem quod illud idem sit principium communicationis in
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diff changeset
5630 divinis et quod communicatur. Si ergo essentia communicatur
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diff changeset
5631 spiritui sancto, oportet quod communicans sit essentia. Essentia
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diff changeset
5632 autem est communis patri et filio: oportet ergo quod si pater dat
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diff changeset
5633 essentiam spiritui sancto, quod et filius similiter det: et ideo
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diff changeset
5634 dicit, quia <i>omnia quaecumque habet pater, mea sunt</i>. Et si
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diff changeset
5635 spiritus sanctus accepit a patre, accipiet etiam a filio; et ideo
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diff changeset
5636 dicit <i>propterea dixi vobis, quia de meo accipiet, et annuntiabit
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diff changeset
5637 vobis</i>, quia secundum quod a me accipit, ita annuntiabit
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diff changeset
5638 vobis.</p>
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diff changeset
5639 <br />
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diff changeset
5640 <div class="D">Lectio 5</div>
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diff changeset
5641 <p title="Super Io., cap. 16 l. 5"><a name="87530"><span class=
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diff changeset
5642 "ref">[87530] Super Io., cap. 16 l. 5</span></a> Supra explicavit
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diff changeset
5643 dominus unam rationem consolationis ex promissione spiritus sancti;
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diff changeset
5644 hic explicat secundam, scilicet de iterata visione sua, et primo
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diff changeset
5645 ponitur visionis iterata promissio; secundo inducitur discipulorum
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diff changeset
5646 dubitatio ibi <i>dixerunt ergo</i> etc.; tertio subditur
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diff changeset
5647 dubitationis satisfactio, ibi <i>cognovit autem Iesus</i> et
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diff changeset
5648 cetera. Iteratam autem visionem promittit eis dominus cum
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diff changeset
5649 praenuntiatione recessus sui: quod ideo eis frequenter inculcat, ut
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diff changeset
5650 dum saepe ipsum futurum praemeditantur, ipsum absentem tolerabilius
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diff changeset
5651 ferant. Tria autem ponit consolatoria. Brevem absentiam, iteratam
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diff changeset
5652 sui praesentiam, et honorabilem discessum. Absentia quidem brevis
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diff changeset
5653 est, quia <i>modicum, et iam non videbitis me</i>: ut ly
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diff changeset
5654 <i>modicum</i> referatur ad <i>non videbitis</i>; quasi dicat:
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diff changeset
5655 futurum est ut tollar a vobis per mortem, <i>et iam non videbitis
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diff changeset
5656 me</i>, sed non debetis contristari, quia tempus hoc quo me non
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diff changeset
5657 videbitis, modicum erit, quia exurgam diluculo, tertia scilicet
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diff changeset
5658 die; Is. XXVI, 20: <i>abscondere modicum ad momentum donec
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diff changeset
5659 pertranseat indignatio</i>. Sed iterata praesentia mei erit, quia
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diff changeset
5660 <i>iterum modicum</i>, idest modico temporis post resurrectionem
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diff changeset
5661 spatio, scilicet quadraginta dierum, Act. I, 3: <i>per dies
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diff changeset
5662 quadraginta apparens eis, et videbitis me</i>; infra XX, 20:
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diff changeset
5663 <i>gavisi sunt discipuli viso domino</i>. Et hoc, quia
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diff changeset
5664 honorabiliter recedo, <i>quia vado ad patrem</i>; Act. I, 9:
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diff changeset
5665 <i>videntibus illis elevatus est</i>. Vel aliter, ut ly
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diff changeset
5666 <i>modicum</i> referatur ad tempus ante eius mortem, et sit sensus
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diff changeset
5667 <i>modicum</i>, scilicet tempus existet quo subtrahar a vobis, quia
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diff changeset
5668 scilicet in crastino; supra XIII, 33: <i>filioli, adhuc modicum
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diff changeset
5669 vobiscum sum. Et non videbitis me</i>, scilicet mortalem, quia,
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parents: 30
diff changeset
5670 supra XIV, 19, <i>adhuc modicum, et mundus me iam non videt</i>,
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diff changeset
5671 scilicet mortalem, quia videbit eum in iudicio in maiestate
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diff changeset
5672 venientem; discipuli vero post resurrectionem immortalem
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diff changeset
5673 existentem: quia, ut dicitur Act. X, 40, <i>dedit eum manifestum
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diff changeset
5674 fieri non omni populo, sed testibus praeordinatis</i>. Et ideo
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diff changeset
5675 subdit <i>modicum</i>, scilicet durabit, <i>et videbitis</i>, quia
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diff changeset
5676 scilicet modicum tempus fuit quo manserit in morte; Is. LIV, 8:
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diff changeset
5677 <i>in momento indignationis abscondi faciem meam parumper a te</i>.
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diff changeset
5678 Vel ly <i>modicum</i> potest referri ad tempus totius vitae nostrae
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diff changeset
5679 usque ad iudicium; et tunc videbimus eum in iudicio et in gloria.
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diff changeset
5680 Dicitur autem <i>modicum</i> in comparatione ad aeternitatem; Ps.
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diff changeset
5681 LXXXIX, 4: <i>mille anni ante oculos tuos tamquam dies hesterna
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diff changeset
5682 quae praeteriit. Quia vado ad patrem</i>, per resurrectionem et
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diff changeset
5683 ascensionem; supra XIII, 1: <i>sciens Iesus quia venit hora eius ut
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diff changeset
5684 transeat ex hoc mundo ad patrem</i>. Hic ponitur discipulorum
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parents: 30
diff changeset
5685 dubitatio: et primo ponitur eorum ad invicem collatio; secundo
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parents: 30
diff changeset
5686 exprimitur dubitationis occasio; tertio describitur dubitantium
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diff changeset
5687 animus et affectio. Conferebant quidem ad invicem discipuli ex
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parents: 30
diff changeset
5688 verbis domini, dicentes <i>quid est hoc quod dicit nobis
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diff changeset
5689 modicum?</i> In quo commendanda est eorum reverentia ad Christum,
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diff changeset
5690 quae tanta erat ut non praesumerent eum interrogare. Simile faciunt
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diff changeset
5691 Angeli; Is. LXIII, v. 1: <i>quis est iste qui venit de Edom,
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diff changeset
5692 tinctis vestibus de Bosra?</i> Quibus tamen respondet, dicens:
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diff changeset
5693 <i>ego qui loquor iustitiam, et propugnator sum ad salvandum</i>.
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diff changeset
5694 Sed in hoc datur nobis intelligi quia nondum perfectum sensum
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diff changeset
5695 habuerunt de verbis Christi, aut propter tristitiam absorbentem,
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diff changeset
5696 aut propter verborum obscuritatem; Matth. XV, 16: <i>adhuc et vos
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diff changeset
5697 sine intellectu estis?</i> Occasio autem erat ipse verborum
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diff changeset
5698 contextus, quae videbantur contrarietatem quamdam implicare. Satis
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diff changeset
5699 enim intelligebant quod dicit <i>non videbitis me, et quia vado ad
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diff changeset
5700 patrem</i>: sed hoc dubium inferebat quod eumdem existentem et
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diff changeset
5701 morientem post modicum visuri erant. Nondum enim nota eis erat
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diff changeset
5702 resurrectio, quia hoc dicitur in Ps. c. LXXXVIII, 49: <i>quis est
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diff changeset
5703 homo qui non videbit mortem, eruet animam suam de manu Inferi?</i>
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diff changeset
5704 Sap. II, 1: <i>non est agnitus qui sit reversus ab Inferis</i>. Et
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diff changeset
5705 ideo dicunt <i>quid est hoc quod dicit nobis modicum?</i> Supple:
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diff changeset
5706 quod videbitis me. Sed ad hanc dubitationem modeste dispositi
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diff changeset
5707 erant. <i>Nescimus</i>, inquiunt, <i>quid loquitur</i>. Nam, ut
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diff changeset
5708 dicit Augustinus, aliqui non intelligentes verba Scripturae
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diff changeset
5709 blasphemant, sensum proprium auctoritati Scripturae praeponentes;
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diff changeset
5710 sed alii modesti, dum non intelligunt, suam ignorantiam
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diff changeset
5711 confitentur; Sap. IX, v. 5: <i>infirmus homo, et exigui temporis,
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diff changeset
5712 et minor ad intellectum iudicii et legum</i>: quod et hic discipuli
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diff changeset
5713 faciunt. Non enim aiunt, male dicit, vel nihil; sed eorum
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diff changeset
5714 ignorantiae ascribunt quod non intelligunt. Hic ponitur
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diff changeset
5715 manifestatio dubitationis, et primo ponitur dubitationis cognitio;
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diff changeset
5716 secundo manifestatio eius de quo dubitatur, ibi <i>amen, amen dico
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diff changeset
5717 vobis</i> etc.; tertio inducitur similitudo, ibi <i>mulier cum
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diff changeset
5718 parit, tristitiam habet</i>. Circa primum duo facit. Primo ostendit
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diff changeset
5719 quomodo dubitatio discipulorum a Christo cognoscitur, cum dicit
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diff changeset
5720 <i>cognovit autem Iesus</i>, virtute divinitatis suae, <i>quia
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diff changeset
5721 volebant eum interrogare</i>, scilicet de eo quod dubitabant; supra
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diff changeset
5722 II, 25: <i>ipse enim sciebat quid esset in homine</i>; I Reg. XVI,
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diff changeset
5723 7: <i>homines vident quae patent, Deus autem intuetur cor</i>.
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diff changeset
5724 Secundo quomodo verbo manifestatur; unde dixit eis <i>de hoc
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diff changeset
5725 quaeritis inter vos</i> etc.; Is. XLVIII, 3: <i>audita feci ex
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diff changeset
5726 tunc, repente operatus sum, et venerunt</i>. Hic exponit dictum
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diff changeset
5727 suum, removens dubitationem, non expresse ponens verba quae
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diff changeset
5728 dixerat, discipulis magis satisfaciens quam sibi: ubi tria facit.
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diff changeset
5729 Primo ostendit alternationem gaudii et tristitiae; secundo
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diff changeset
5730 interiorem tristitiam; tertio consequentem laetitiam. Dicit ergo
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diff changeset
5731 quantum ad primum <i>amen, amen dico vobis</i>, quia in hoc modico
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diff changeset
5732 in quo non videbitis me, <i>plorabitis</i>, exterius emittendo
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diff changeset
5733 vocem dolorosam, <i>et flebitis</i>, lacrymando; Thren. I, 2:
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diff changeset
5734 <i>plorans ploravit in nocte</i>, quantum ad primum, <i>et lacrymae
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diff changeset
5735 eius in maxillis eius</i>, quantum ad secundum; Hier. c. XXXI, 16:
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diff changeset
5736 <i>quiescat vox tua a ploratu</i>. Interior autem eorum tristitia
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diff changeset
5737 erit per contrarietatem ad laetitiam mundi; unde dicit <i>mundus
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diff changeset
5738 autem gaudebit</i>: quod potest intelligi particulariter quantum ad
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diff changeset
5739 tempus passionis Christi, et sic <i>mundus</i>, idest Scribae et
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diff changeset
5740 Pharisaei, <i>gaudebit</i>, de occisione Christi; Thren. II, 16:
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diff changeset
5741 <i>haec dies quam expectabamus: invenimus, vidimus</i>. Vel
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diff changeset
5742 <i>mundus</i>, idest mali qui sunt in Ecclesia, <i>gaudebit</i>, in
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diff changeset
5743 persecutione sanctorum; Apoc. XVII, 8: <i>inhabitantes super terram
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diff changeset
5744 gaudebunt</i>. Vel universaliter <i>mundus</i>, idest homines
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diff changeset
5745 carnaliter viventes, <i>gaudebit</i>, in rebus mundanis; Is. XXII,
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diff changeset
5746 v. 13: <i>ecce gaudium et laetitia occidere vitulos et iugulare
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diff changeset
5747 arietes, comedere carnes et bibere vinum</i>. Subsequitur tristitia
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diff changeset
5748 discipulorum: unde dicit <i>vos autem contristabimini</i>, scilicet
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diff changeset
5749 de passionibus quas in mundo sustinebitis, vel potius de occisione
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diff changeset
5750 mea. Sic et sancti tristantur de passionibus sibi illatis a mundo,
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diff changeset
5751 et de peccatis; II Cor. VII, 10: <i>quae secundum Deum est
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diff changeset
5752 tristitia, poenitentiam in salutem stabilem operatur</i>. Sed
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parents: 30
diff changeset
5753 tristitiam consequetur laetitia: quia <i>tristitia vestra</i>, quam
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diff changeset
5754 scilicet habebitis in passione, <i>vertetur in gaudium</i>, in
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diff changeset
5755 resurrectione; infra XX, 20: <i>gavisi sunt discipuli viso
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diff changeset
5756 domino</i>. Sed universaliter omnium sanctorum tristitia vertetur
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diff changeset
5757 in gaudium futurae vitae; Matth. V, 5: <i>beati qui lugent, quoniam
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diff changeset
5758 ipsi consolabuntur</i>; Ps. CXXV, 6: <i>euntes ibant et flebant
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diff changeset
5759 mittentes semina sua; venientes autem venient cum exultatione
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diff changeset
5760 portantes manipulos suos</i>. Flent enim sancti tempore meriti,
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parents: 30
diff changeset
5761 seminando; sed gaudebunt tempore praemii, colligendo. Hic dominus
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parents: 30
diff changeset
5762 primo proponit similitudinem; secundo adaptat eam, ibi <i>vos
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diff changeset
5763 igitur nunc quidem tristitiam habetis</i>. Similitudinem autem
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parents: 30
diff changeset
5764 proponit de muliere parturiente, unde primo proponit eius
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diff changeset
5765 tristitiam de partu; secundo eius laetitiam de prole, ibi <i>cum
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diff changeset
5766 autem pepererit puerum, iam non meminit pressurae propter
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diff changeset
5767 gaudium</i>. Dicit ergo quantum ad primum: <i>mulier cum parit,
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diff changeset
5768 tristitiam habet</i>, sensibilem, scilicet maximam, <i>quia venit
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diff changeset
5769 hora eius</i>, scilicet doloris; Ps. XLVII, 7: <i>ibi dolores ut
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diff changeset
5770 parturientis</i>. Per hunc dolorem datur intelligi dolor passionis
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diff changeset
5771 Christi, qui maximus fuit; Thren. I, 12: <i>o vos omnes qui
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diff changeset
5772 transitis per viam, attendite, et videte si est dolor sicut dolor
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diff changeset
5773 meus</i>. Item sanctorum poenitentium de peccatis; Is. XXVI, 17:
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diff changeset
5774 <i>sicut quae concepit, dolens, clamat in doloribus suis, cum
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diff changeset
5775 appropinquavit ad partum; sic facti sumus a facie tua, domine</i>.
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diff changeset
5776 Hic proponit gaudium de evasione. Ad partum enim sequitur duplex
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diff changeset
5777 gaudium: unum de evasione doloris; aliud, et maius, de ortu prolis:
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diff changeset
5778 quod quidem maximum est, si proles sit masculini sexus; cum
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diff changeset
5779 masculus sit quid perfectum, femina vero quid imperfectum et
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diff changeset
5780 occasionatum; Ier. XX, v. 15: <i>maledictus vir qui annuntiavit
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diff changeset
5781 patri meo: natus est tibi puer masculus</i>. Gen. XXI, v. 6, quando
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diff changeset
5782 Sara concepit, dixit: <i>risum fecit mihi dominus, et quicumque
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diff changeset
5783 audierit, corridebit mihi</i>. Et ideo dicit <i>cum autem peperit,
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diff changeset
5784 iam non meminit pressurae</i>, gaudens de evasione doloris, sed
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diff changeset
5785 magis <i>propter gaudium, quia natus est homo in mundum</i>. Haec
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diff changeset
5786 autem similitudo convenit quidem quantum ad Christum, quia patiendo
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diff changeset
5787 solvit mortis pressuras, et novum hominem regenerans esse fecit,
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diff changeset
5788 idest, reddidit ad vitae gloriae novitatem, quae nondum hominibus
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diff changeset
5789 nota erat; unde non dicit: natus est puer sed <i>natus est homo in
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diff changeset
5790 mundum</i>: quia ipse Christus existens homo, ex mortuis novus
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diff changeset
5791 resurgebat, ut puer. Item convenit Ecclesiae militanti quae in
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diff changeset
5792 novitate vitae ambulat. Item Ecclesiae triumphanti, quae ambulat in
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diff changeset
5793 novitate gloriae. Et non dicit non erit pressura sed <i>quoniam non
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diff changeset
5794 meminit pressurae</i> quia etsi sancti recordentur miseriarum quas
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diff changeset
5795 passi sunt, cum in illa beatitudine gloriae erunt, non tamen
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diff changeset
5796 aliquid miseriarum ex hoc in affectu experientur. Hic adaptat
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diff changeset
5797 similitudinem: et primo quantum ad praesentem tristitiam, quam
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diff changeset
5798 apostoli tunc habebant, dicens <i>et vos igitur quidem nunc</i>,
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diff changeset
5799 idest ex tempore passionis, <i>tristitiam habetis</i>, de morte
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diff changeset
5800 mea; Lc. ult., 17: <i>qui sunt hi sermones quos confertis ad
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diff changeset
5801 invicem, et estis tristes?</i> Vel <i>nunc</i>, idest in tota vita
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diff changeset
5802 praesenti, <i>tristitiam habetis</i>. Supra eodem: <i>plorabitis et
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diff changeset
5803 flebitis vos</i>. Secundo quantum ad futuram laetitiam, dicens
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diff changeset
5804 <i>iterum autem videbo vos</i>. Ubi primo promittit eis futuram
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diff changeset
5805 visionem, dicens <i>iterum autem videbo vos</i>; quod idem est ac
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diff changeset
5806 si diceret: videbitis me, quia non possumus eum videre, nisi
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diff changeset
5807 seipsum ostendat. Sed non dicit videbitis me sed <i>videbo vos</i>:
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diff changeset
5808 quia hoc ipsum quod seipsum ostendit, est ex misericordia sua quae
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diff changeset
5809 signatur per eius visionem. Dicit ergo <i>iterum autem videbo
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diff changeset
5810 vos</i>, in resurrectione et in futura gloria; Is. XXXIII, v. 17:
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diff changeset
5811 <i>regem in decore suo videbunt</i>. Secundo promittit cordis
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diff changeset
5812 gaudium, et exultationem, dicens <i>et gaudebit cor vestrum</i>,
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diff changeset
5813 scilicet ex mea visione in resurrectione. Unde cantat Ecclesia:
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diff changeset
5814 <i>haec dies quam fecit dominus, exultemus et laetemur in ea. Et
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diff changeset
5815 gaudebit</i>, visione gloriae: Ps. XV, 11: <i>replebis me laetitia
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diff changeset
5816 cum vultu tuo</i>; Is. LX, 5: <i>tunc videbis et afflues, et
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diff changeset
5817 mirabitur, et dilatabitur cor tuum</i>. Naturale enim est unicuique
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diff changeset
5818 quod gaudeat in intuitu rei amatae. Divinam autem essentiam nullus
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diff changeset
5819 nisi eam diligens videre potest. Iob XXXVI, 33: <i>annuntiat de ea
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diff changeset
5820 amico suo, quod possessio eius sit</i>. Et ideo necesse est quod
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diff changeset
5821 illam visionem sequatur gaudium; Is. ult., 14: <i>videbitis</i>,
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diff changeset
5822 cognoscendo per intellectum, <i>et gaudebit cor vestrum</i>; immo
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diff changeset
5823 ipsum gaudium usque ad corpus redundabit, dum glorificabitur; unde
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diff changeset
5824 subdit: <i>et ossa vestra germinabunt</i>; Matth. c. XXV, 21:
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diff changeset
5825 <i>intra in gaudium domini tui</i>. Tertio promittit eis perpetuam
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diff changeset
5826 gaudii durationem, dicens <i>et gaudium vestrum</i>, quem habebitis
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diff changeset
5827 in resurrectione de me, Is. LXI, 10: <i>gaudens gaudebo in domino,
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diff changeset
5828 nemo tollet a vobis</i>: sicut Iudaei ante abstulerunt per
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diff changeset
5829 passionem, quia, <i>Christus resurgens ex mortuis iam non moritur,
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diff changeset
5830 mors illi ultra non dominabitur</i>. Vel <i>gaudium vestrum</i>, de
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diff changeset
5831 gloriae fruitione, <i>nemo tollet a vobis</i>, cum sit inamissibile
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diff changeset
5832 et perpetuum; Is. c. XXXV, 10: <i>laetitia sempiterna super capita
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diff changeset
5833 eorum</i>. Nemo enim sibimetipsi hoc gaudium tollet per peccatum,
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diff changeset
5834 cum uniuscuiusque voluntas sit ibi in bono confirmata; nemo etiam
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diff changeset
5835 alteri hoc gaudium tollet, cum ibi nulla sit violentia, nulla
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diff changeset
5836 illatio nocumenti et cetera.</p>
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diff changeset
5837 <br />
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diff changeset
5838 <div class="D">Lectio 6</div>
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diff changeset
5839 <p title="Super Io., cap. 16 l. 6"><a name="87531"><span class=
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diff changeset
5840 "ref">[87531] Super Io., cap. 16 l. 6</span></a> Supra prosecutus
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diff changeset
5841 est dominus duas rationes confortantes apostolos, scilicet ex
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diff changeset
5842 promissione Paracliti, et reditu sui; hic vero prosequitur tertiam
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diff changeset
5843 rationem in qua confortavit eos ex promissione accessus eorum ad
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diff changeset
5844 patrem, et primo promittit eis familiarem accessum eorum ad patrem:
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diff changeset
5845 secundo assignat rationem dictorum, ibi <i>haec in proverbiis
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diff changeset
5846 locutus sum vobis</i>. Circa primum duo facit. Primo dat fiduciae
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diff changeset
5847 securitatem; secundo hortatur eos ad usum fiduciae, ibi <i>usque
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diff changeset
5848 modo non petistis quidquam</i> et cetera. Circa primum duo facit.
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diff changeset
5849 Primo excludit interpellationis necessitatem; secundo promittit
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diff changeset
5850 impetrandi opportunitatem, ibi <i>amen, amen dico vobis. Si quid
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diff changeset
5851 petieritis patrem in nomine meo, dabit vobis</i>. Dicit ergo <i>in
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diff changeset
5852 illo die non rogabitis me quidquam</i>. Ubi secundum quod
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diff changeset
5853 Augustinus dicit, ubi nos habemus <i>rogabitis</i>, Graeci habent
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diff changeset
5854 quoddam verbum quod duo significat, scilicet petere et interrogare;
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diff changeset
5855 et ideo potest dupliciter intelligi <i>in illo die non me rogabitis
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diff changeset
5856 quidquam</i>, idest nihil a me petetis, vel nihil me
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diff changeset
5857 interrogabitis. Dicit ergo: <i>in illo die</i>. Quis autem sit iste
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diff changeset
5858 dies, patet ex supra dictis scilicet <i>iterum autem videbo
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diff changeset
5859 vos</i>. Quod potest intelligi de resurrectione, et de visione in
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diff changeset
5860 gloria. De primo exponitur, secundum Chrysostomum <i>in illo
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diff changeset
5861 die</i>, scilicet quando a mortuis resurrexero, <i>me non
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diff changeset
5862 interrogabitis quidquam</i>; idest non dicetis: <i>ostende nobis
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diff changeset
5863 patrem</i>, et huiusmodi. Sed contra hanc expositionem obiicit
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diff changeset
5864 Augustinus: quia discipuli post resurrectionem dicunt, Act. I, 6:
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diff changeset
5865 <i>si in tempore hoc restitues regnum Israel?</i> Et infra ult.,
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diff changeset
5866 19, interrogat Petrus dicens: <i>hic autem quid?</i> Sed,
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diff changeset
5867 sustinendo expositionem Chrysostomi, dicendum, quod dominus illum
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diff changeset
5868 diem vocat non solum diem resurrectionis, sed etiam diem illum quo
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diff changeset
5869 a spiritu sancto docendi erant; supra eodem: <i>cum autem venerit
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diff changeset
5870 ille spiritus veritatis, docebit vos omnem veritatem</i>. Et sic
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diff changeset
5871 confuse loquens de tempore illo, includit etiam adventum spiritus
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diff changeset
5872 sancti; quasi dicat <i>in illo die</i>, dato scilicet spiritu
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diff changeset
5873 sancto, <i>me non interrogabitis</i>, quoniam scietis omnia per
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diff changeset
5874 spiritum sanctum; I Io. II, 27: <i>unctio docet nos de omnibus</i>.
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diff changeset
5875 Item, secundum eumdem: <i>in illo die</i> adventus spiritus sancti,
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diff changeset
5876 <i>non me interrogabitis quidquam</i>, idest, nulla erit vobis
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diff changeset
5877 necessitas me rogandi. Sed numquid post resurrectionem apostoli non
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diff changeset
5878 fecerunt aliquam orationem Christo? Videtur quod sic; II Cor. c.
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diff changeset
5879 XII, 8, dicit apostolus: <i>propter quod ter dominum rogavi</i>,
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diff changeset
5880 idest Christum. Responsio. Dicendum, quod in Christo erat duplex
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diff changeset
5881 natura: scilicet humana, per quam est mediator Dei et hominum: I
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diff changeset
5882 Tim. II, 5, et divina, per quam est Deus unus cum patre. Christus
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diff changeset
5883 autem secundum quod homo, non erat talis mediator ut numquam nos
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diff changeset
5884 Deo coniungeret, sicut aliqui mediatores qui numquam extrema
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diff changeset
5885 coniungunt. Coniungit ergo nos patri. Eadem autem est coniunctio ad
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diff changeset
5886 Deum patrem et ad Christum secundum divinam naturam; unde dicit:
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diff changeset
5887 non necesse habebitis ut utamini mea mediatione, inquantum homo.
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diff changeset
5888 Sic ergo <i>in illo die non rogabitis me</i>, quasi mediatorem,
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diff changeset
5889 quia per vos habebitis accessum ad Deum; sed rogabitis me ut Deum.
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diff changeset
5890 Et licet Christus interpellet pro nobis, ut dicit apostolus ad Rom.
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diff changeset
5891 VIII, 34, Ecclesia tamen non rogat eum ut interpellantem: unde non
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diff changeset
5892 dicimus: Christe, ora pro nobis; sed rogat ipsum ut Deum: inhaerens
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diff changeset
5893 ei ut Deo, per amorem et fidem. Secundum Augustinum exponitur de
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diff changeset
5894 die visionis gloriae, hoc modo: <i>in illo die</i>, quando videbo
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diff changeset
5895 vos in gloria, <i>me non rogabitis</i>, idest, nil petetis, quia
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diff changeset
5896 nil desiderandum remanebit, cum omnia bona superabundent nobis in
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diff changeset
5897 patria; Ps. XV, 10: <i>adimplebis me laetitia cum vultu tuo</i>; et
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diff changeset
5898 iterum, Ps. XVI, 15: <i>satiabor cum apparuerit gloria tua</i>.
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diff changeset
5899 Item <i>nil interrogabitis</i>, quia pleni eritis cognitione Dei;
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diff changeset
5900 Ps. XXXV, 10: <i>in lumine tuo videbimus lumen</i>. Sed contra
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diff changeset
5901 utrumque obiicitur, quia sancti in patria orant: secundum illud Iob
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diff changeset
5902 V, 1: <i>voca si est qui tibi respondeat, et ad aliquem sanctorum
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diff changeset
5903 convertere</i>. Et II Mac. ult. dicitur, quod hic orabat pro populo
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diff changeset
5904 suo. Nec potest dici, quod pro aliis rogent, non pro se; quia
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diff changeset
5905 dicitur Apoc. VI, 10: <i>usquequo non iudicas sanguinem
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diff changeset
5906 nostrum?</i> Item sancti interrogant: erunt enim aequales Angelis,
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diff changeset
5907 ut dicitur Matth. XXII, 30, sed Angeli interrogant dicentes:
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diff changeset
5908 <i>quis est iste rex gloriae?</i> Et in Is. LXIII, 1: <i>quis est
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diff changeset
5909 iste qui venit de Edom?</i> Quae est vox Angelorum, secundum
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diff changeset
5910 Dionysium. Ergo et sancti interrogant. Sed quantum ad utramque est
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diff changeset
5911 duplex responsio. Primo, quia tempus gloriae potest considerari
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diff changeset
5912 dupliciter: secundum gloriae inchoationem, et secundum plenariam
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diff changeset
5913 consummationem. Tempus autem inchoationis gloriae est usque ad diem
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diff changeset
5914 iudicii: nam sancti quantum ad animam receperunt gloriam, sed
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diff changeset
5915 aliquid adhuc expectant ad recipiendum, scilicet gloriam corporis
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diff changeset
5916 in se, et quantum ad alios, ut impleatur numerus electorum; et sic
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diff changeset
5917 usque ad iudicii diem et petere possunt et interrogare, non tamen
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diff changeset
5918 de his quae pertinent ad essentiam beatitudinis. Tempus autem
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diff changeset
5919 gloriae consummatae plenarie est post diem iudicii, post quam nihil
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diff changeset
5920 restat petendum, nihil cognoscendum; et de eo dicit <i>in illo
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diff changeset
5921 die</i>, scilicet gloriae consummatae, nil petetis, <i>nil
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diff changeset
5922 interrogabitis</i>. Quod autem dicitur de Angelis, quod
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diff changeset
5923 interrogant, verum est de mysteriis humanitatis et incarnationis
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diff changeset
5924 Christi, non autem divinitatis. Hic promittit impetrandi
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diff changeset
5925 opportunitatem: quod quidem continuatur dupliciter. Uno modo,
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diff changeset
5926 secundum Chrysostomum, ut referatur ad tempus resurrectionis, et
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diff changeset
5927 adventum spiritus sancti; quasi dicat: verum est quod in illo die
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diff changeset
5928 resurrectionis et spiritus sancti non interrogabitis me, tamen
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diff changeset
5929 habebitis meum auxilium, quia <i>petetis in nomine meo</i>, a
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diff changeset
5930 patre, ad quem habebitis accessum per me. Alio modo, secundum
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diff changeset
5931 Augustinum: <i>in illo die</i>, gloriae meae, <i>non rogabitis
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diff changeset
5932 quidquam</i>, sed interim, dum in peregrinatione huius miseriae
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diff changeset
5933 conversamini, <i>si quid petieritis patrem, dabit vobis</i>. Et
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diff changeset
5934 secundum hoc <i>si quid petieritis patrem</i> etc., non refertur ad
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diff changeset
5935 hoc quod dicit <i>in illo die</i>, sed ad ea quae praecedunt illum
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diff changeset
5936 diem. Ponit autem dominus septem conditiones bonae orationis. Prima
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diff changeset
5937 est ut petantur bona spiritualia; et hoc cum dicit <i>si quid</i>.
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diff changeset
5938 Quod enim est penitus terrenum, etsi in se sit aliquid, comparatum
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diff changeset
5939 tamen ad spiritualia, nihil est; Sap. VII, 8: <i>divitias nihil
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diff changeset
5940 esse duxi in comparatione illius</i>; Ier. IV, v. 23: <i>aspexi
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diff changeset
5941 terram, et vacua erat et nihil</i>. Sed contra. Matth. VI, docet
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diff changeset
5942 dominus petere temporalia, ibi: <i>panem nostrum quotidianum</i>.
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diff changeset
5943 Sed dicendum, quod temporale petitum relatum ad spirituale iam est
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diff changeset
5944 aliquid. Secunda conditio est ut fiat cum perseverantia; et quantum
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diff changeset
5945 ad hoc dicit <i>petieritis</i>, quasi perseverando; Lc. XVIII, 1:
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diff changeset
5946 <i>oportet semper orare, et non deficere</i>; et I Thess. V, v. 17:
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diff changeset
5947 <i>sine intermissione orate</i>. Tertia, quod fiat cum concordia,
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diff changeset
5948 cum dicit <i>petieritis</i>, in plurali; Matth. XVIII, 19: <i>si
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diff changeset
5949 duo ex vobis consenserint super terram, de omni re quamcumque
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diff changeset
5950 petierint fiet illis a patre meo qui in caelis est</i>. Unde
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diff changeset
5951 Glossa, Rom. c. ult., dicit, quod impossibile est multorum preces
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diff changeset
5952 non exaudiri. Quarta, ut procedat ex filiali affectu, cum dicit
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diff changeset
5953 <i>patrem</i>. Qui enim ex timore petit, non patrem, sed dominum
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diff changeset
5954 petit, vel hostem; Matth. VII, 11: <i>si vos nostis bona data dare
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diff changeset
5955 filiis vestris, quanto magis pater vester qui in caelis est, dabit
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diff changeset
5956 bona petentibus se?</i> Quinta, ut fiat cum pietate, idest cum
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diff changeset
5957 humilitate, Ps. ci, 18: <i>respexit in orationem humilium, et non
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diff changeset
5958 sprevit preces eorum</i>, cum fide impetrandi, Iac. I, 6:
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diff changeset
5959 <i>postulet autem in fide, nihil haesitans</i>; et ordinate, Iac.
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diff changeset
5960 IV, 6: <i>petitis, et non accipitis, eo quod male petatis</i>. Et
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diff changeset
5961 quantum ad hoc dicit <i>in nomine meo</i>, quod est nomen
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diff changeset
5962 salvatoris, in quo nomine petit qui pertinentia ad salutem petit,
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diff changeset
5963 et eo modo quo potest salutem consequi; Act. IV, v. 12: <i>non est
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diff changeset
5964 aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos
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diff changeset
5965 fieri</i>. Sexta, ut fiat tempore debito; et ideo dicit
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diff changeset
5966 <i>dabit</i>. Non enim oportet statim decidere, si non accipiat;
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diff changeset
5967 sed profecto dabitur, etsi, ut in tempore congruo detur,
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diff changeset
5968 differatur, ut magis crescat desiderium; Ps. CXLIV, 15: <i>tu das
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diff changeset
5969 escam illorum in tempore opportuno</i>. Septima, ut petat pro se;
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diff changeset
5970 unde dicit <i>vobis</i>, quia aliquando pro aliis non exauditur,
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diff changeset
5971 contrariantibus eorum demeritis, pro quibus fit petitio; Ier. VII,
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diff changeset
5972 16: <i>tu ergo noli orare pro populo isto</i>; et XV, 1: <i>si
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diff changeset
5973 steterint Moyses et Samuel coram me, non est anima mea ad populum
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diff changeset
5974 istum</i>. Hic hortatur eos ad usum datae fiduciae, et primo
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diff changeset
5975 commemorat defectum praeteritum; secundo hortatur ad profectum
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diff changeset
5976 futurum, ibi <i>petite</i>. Defectus praeteritus est in non
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diff changeset
5977 petendo; unde dicit <i>usque modo non petistis quidquam</i>. Sed
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diff changeset
5978 contra. Matth. X, 1 et Lc. IX, 1: <i>dedit eis potestatem super
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diff changeset
5979 omnia Daemonia, et ut languores curarent</i>. Haec autem orando
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diff changeset
5980 faciebant: ergo aliquid petierunt in nomine Christi, et praecipue
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diff changeset
5981 quia Lc. X, 17, dicitur a discipulis: <i>domine, in nomine tuo
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diff changeset
5982 etiam Daemonia subiiciuntur nobis</i>. Et ideo dicendum, quod hoc
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diff changeset
5983 potest dupliciter exponi. Uno modo sic <i>usque modo non petistis
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diff changeset
5984 quidquam</i>, quod scilicet esset aliquid magnum, <i>in nomine
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diff changeset
5985 meo</i>. Nam petitiones curationum corporalium modicae sunt in
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diff changeset
5986 comparatione ad alia magna quae orando facturi erant: nec dum
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diff changeset
5987 spiritum adoptionis acceperant, quo ad spiritualia et caelestia
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diff changeset
5988 anhelarent. Et si dicis, quod petierunt aliquid magnum, supra XIV,
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diff changeset
5989 9: <i>domine, ostende nobis patrem</i>, dicendum, quod hoc non
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diff changeset
5990 petebant a patre de quo hic agit, sed solum de Christo homine
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diff changeset
5991 confisi eum interpellabant mediatorem ut patrem ostenderet. Alio
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diff changeset
5992 modo, quia dicit: <i>si quid petieritis patrem in nomine meo</i>,
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diff changeset
5993 in quo ante non petierant, non habentes perfectam cognitionem
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diff changeset
5994 nominis Christi. Consequenter cum dicit <i>petite et
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diff changeset
5995 accipietis</i>, hortatur eos ad profectum futurum, ut scilicet
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diff changeset
5996 petant. Matth. VII, 7: <i>petite et dabitur vobis. Petite</i>,
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diff changeset
5997 inquam, <i>et accipietis</i>, scilicet quod petitis, ut impleatur
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diff changeset
5998 gaudium vestrum; Lc. X, 17: <i>reversi sunt discipuli cum gaudio
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diff changeset
5999 dicentes: domine, in nomine tuo etiam Daemonia subiiciuntur
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6000 nobis</i>. Et hoc modo quod dicit <i>gaudium vestrum sit
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diff changeset
6001 plenum</i>, ponitur ut finis exauditionis. Vel potest poni sicut
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diff changeset
6002 res petita, ut sit sensus <i>petite et accipietis</i>: hoc, inquam,
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diff changeset
6003 petatis, <i>ut gaudium vestrum sit plenum</i>. Ubi sciendum, quod
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diff changeset
6004 obiectum gaudii est bonum concupitum. Cum enim desiderium sit motus
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diff changeset
6005 appetitus in bonum et gaudium quies eius in eo, tunc gaudet homo
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diff changeset
6006 quando quiescit in bono iam habito, ad quod desiderium movebatur.
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diff changeset
6007 Sed gaudium proportionatur bono habito: et de bono creato non
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6008 potest haberi gaudium plenum, quia non quietat plene desiderium et
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diff changeset
6009 appetitum hominis: tunc ergo gaudium nostrum erit plenum quando
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diff changeset
6010 habebimus bonum illud in quo superabundanter sunt omnia bona quae
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6011 desiderare possumus. Et hoc bonum est solum Deus, <i>qui replet in
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diff changeset
6012 bonis desiderium nostrum</i>, ut dicitur in Ps.: CII. Ideo dicit
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diff changeset
6013 <i>petite</i>, illud, <i>ut gaudium vestrum sit plenum</i>,
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6014 scilicet frui Deo et Trinitate, ut Augustinus dicit, quo amplius
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6015 non est; Ps. XV, 10: <i>adimplebis me laetitia cum vultu tuo</i>.
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6016 Et quare? Quia <i>venerunt mihi omnia bona pariter cum illa</i>,
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diff changeset
6017 Sap. VII, 11, idest cum contemplatione divinae sapientiae.</p>
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6018 <br />
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diff changeset
6019 <div class="D">Lectio 7</div>
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6020 <p title="Super Io., cap. 16 l. 7"><a name="87532"><span class=
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diff changeset
6021 "ref">[87532] Super Io., cap. 16 l. 7</span></a> Supra promisit
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6022 dominus discipulis familiaritatem et accessum eorum ad patrem; hic
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diff changeset
6023 rationem huius familiaritatis assignat. Duo autem sunt quae dant
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diff changeset
6024 homini fiduciam petendi ab aliquo et familiaritatem, scilicet
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diff changeset
6025 notitia et dilectio: et ideo dominus hanc duplicem rationem
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6026 assignat. Prima sumitur ex manifesta patris cognitione; secunda ex
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diff changeset
6027 speciali eius dilectione, ibi <i>in illo die in nomine meo
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6028 petetis</i>. Circa primum duo facit. Primo commemorat praeteritam
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diff changeset
6029 eorum de patre cognitionem imperfectam; secundo promittit
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6030 perfectam, ibi <i>venit hora cum iam non in proverbiis loquar
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6031 vobis</i>. Imperfectam quidem cognitionem habebant, unde dicit
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diff changeset
6032 <i>haec in proverbiis locutus sum vobis</i>. Proverbium proprie
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6033 dicitur quod communiter est in ore omnium, sicut illud Prov. c.
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diff changeset
6034 XXII, 6: <i>adolescens iuxta viam suam, etiam cum senuerit non
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diff changeset
6035 recedet ab ea</i>. Sed quia haec quandoque obscura sunt et
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diff changeset
6036 metaphorica, inde est quod proverbium quandoque sumitur pro
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diff changeset
6037 parabola, in qua aliud dicitur, aliud signatur. Et hoc modo
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diff changeset
6038 accipitur hic proverbium pro parabola, idest pro parabolica
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diff changeset
6039 locutione. Potest autem hoc habere quadruplicem sensum. Primus est
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parents: 30
diff changeset
6040 talis secundum litteram, ut referatur ad hoc quod immediate
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parents: 30
diff changeset
6041 dixerat, hoc modo: dixi vobis: <i>usque modo non petistis
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diff changeset
6042 quidquam</i>, et quod in nomine meo petetis, et sum quasi obscure
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diff changeset
6043 et <i>in proverbiis locutus</i>; sed <i>venit hora</i> ut quae
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parents: 30
diff changeset
6044 obscure dixi vobis, dicam statim in manifesto; unde subdit: <i>ipse
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parents: 30
diff changeset
6045 pater amat vos</i>, et <i>exivi a patre, et veni in mundum</i>. Et
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parents: 30
diff changeset
6046 sic videntur apostoli intellexisse, unde, his auditis, dicunt ei:
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parents: 30
diff changeset
6047 <i>ecce nunc palam loqueris</i> et cetera. Secundus sensus est ut
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parents: 30
diff changeset
6048 hoc quod dicit <i>haec in proverbiis locutus sum vobis</i>,
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parents: 30
diff changeset
6049 referatur ad totum quod in hoc Evangelio legitur de doctrina
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diff changeset
6050 Christi; quod vero dicitur <i>venit hora cum iam non in proverbiis
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parents: 30
diff changeset
6051 loquar vobis</i>, referatur ad tempus gloriae. Quia enim nunc
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parents: 30
diff changeset
6052 videmus per speculum et in aenigmate, idcirco haec quae dicuntur
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parents: 30
diff changeset
6053 nobis de Deo, in proverbiis proponuntur. Sed quia in patria
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parents: 30
diff changeset
6054 videbimus facie ad faciem, ut dicitur I Cor. XIII, 12, ideo tunc
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diff changeset
6055 non in proverbiis, sed palam de patre annuntiabitur nobis. Dicit
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diff changeset
6056 autem <i>de patre</i>, quia nullus potest patrem videre in illa
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parents: 30
diff changeset
6057 gloria nisi filio manifestante; Matth. XI, 27: <i>nemo novit patrem
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parents: 30
diff changeset
6058 nisi filius, et cui filius voluerit revelare</i>. Ipse enim est lux
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parents: 30
diff changeset
6059 vera, dans nobis lucem, qua patrem videamus; supra VIII, 12: <i>ego
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parents: 30
diff changeset
6060 sum lux mundi</i>. Sed quia huic expositioni repugnat quod sequitur
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diff changeset
6061 <i>in nomine meo petetis</i>: in quo nil petituri sumus, si de die
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parents: 30
diff changeset
6062 gloriae intelligatur, quando satiabitur in bonis desiderium
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diff changeset
6063 nostrum, ideo est alius sensus duplex. Unus, secundum Chrysostomum,
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diff changeset
6064 sic: <i>haec</i>, scilicet quae nunc dixi vobis, <i>in
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diff changeset
6065 proverbiis</i>, idest in quadam intricatione verborum, <i>locutus
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diff changeset
6066 sum vobis</i>, non exprimens totaliter quae oportet vos cognoscere
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diff changeset
6067 de me et patre meo, quia <i>multa habeo vobis dicere quae non
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parents: 30
diff changeset
6068 potestis portare modo</i>: supra hoc cap.; sed <i>venit hora</i>,
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diff changeset
6069 cum a mortuis scilicet resurrexero, <i>cum iam non in
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diff changeset
6070 proverbiis</i>, idest obscure et per aenigmata, <i>sed palam de
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parents: 30
diff changeset
6071 patre meo annuntiabo vobis</i>. Nam per illos quadraginta dies
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parents: 30
diff changeset
6072 quibus apparuit eis, multa mysteria eos docuit et multa de se et
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parents: 30
diff changeset
6073 patre annuntiavit; et cum iam per fidem resurrectionis eum firmiter
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diff changeset
6074 Deum verum esse credentes elevati essent ad altiora; unde et
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diff changeset
6075 subditur Act. I, 3: <i>loquens eis de regno Dei</i>; Lc. ult., 45:
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parents: 30
diff changeset
6076 <i>aperuit eis sensum ut intelligerent Scripturas</i>. Alius sensus
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diff changeset
6077 est, secundum Augustinum, ut per hoc quod dicit <i>haec in
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diff changeset
6078 proverbiis locutus sum</i>, promittat dominus se facturum eos
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parents: 30
diff changeset
6079 spirituales. Differentia enim haec est inter spiritualem et
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parents: 30
diff changeset
6080 animalem virum: quia animalis homo verba spiritualia accipit ut
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diff changeset
6081 proverbia, non quod proverbialiter sint dicta, sed quia mens eius
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diff changeset
6082 supra corporalia elevari non valens, sunt ei obscura; I Cor. II,
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diff changeset
6083 14: <i>animalis homo non percipit ea quae sunt spiritus Dei</i>.
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diff changeset
6084 Spiritualis autem homo accipit spiritualia ut spiritualia.
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diff changeset
6085 Discipuli autem a principio quasi animales erant, et quae
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diff changeset
6086 dicebantur eis, obscura erant et sicut proverbia; sed postmodum a
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diff changeset
6087 Christo spirituales effecti et per spiritum sanctum edocti,
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diff changeset
6088 spiritualia aperte capiebant. Et ideo dicit <i>haec in proverbiis
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diff changeset
6089 locutus sum vobis</i>, idest, fuerunt vobis ut proverbia. Sed
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diff changeset
6090 <i>venit hora cum iam non in proverbiis loquar vobis</i>; II Cor.
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diff changeset
6091 III, v. 18: <i>nos autem revelata facie gloriam domini speculantes,
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diff changeset
6092 in eamdem imaginem transformamur a claritate in claritatem tamquam
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diff changeset
6093 a domini spiritu</i>. Hic ponitur secunda ratio fiduciae, sumpta ex
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diff changeset
6094 dilectione patris ad discipulos, et primo ostendit patris
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diff changeset
6095 dilectionem ad eos; secundo familiaritatem patris ad filium, ibi
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diff changeset
6096 <i>exivi a patre, et veni in mundum</i>. Circa primum duo facit.
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diff changeset
6097 Primo resumit eis factam promissionem; secundo assignat
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diff changeset
6098 promissionis rationem, ibi <i>ipse enim pater amat vos</i>. Circa
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diff changeset
6099 primum duo facit. Primo resumit unum quod promiserat; secundo
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diff changeset
6100 promittit eis fiduciam petendi. Unde dicit <i>in illo die</i>,
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diff changeset
6101 scilicet quando annuntiabo vobis palam de patre, <i>petetis in
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diff changeset
6102 nomine meo</i>: quia manifeste eum cognoscentes, scietis me esse ei
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diff changeset
6103 aequalem et coessentialem, et per me habere accessum ad eum. Haec
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diff changeset
6104 enim est petitio in nomine eius, sperare per Christum habere
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diff changeset
6105 accessum ad patrem; Ps. XIX 8: <i>hi in curribus et hi in equis;
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diff changeset
6106 nos autem in nomine domini Dei nostri invocabimus</i>. Tacet autem
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diff changeset
6107 se rogaturum patrem pro eis; unde dicit <i>et non dico vobis quia
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diff changeset
6108 ego rogabo patrem</i> et cetera. Sed numquid non ipse orat pro
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diff changeset
6109 nobis? Immo: I Io. II, 1: <i>advocatum habemus apud patrem Iesum
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diff changeset
6110 Christum iustum</i>; Hebr. VII, 25: <i>accedens per semetipsum ad
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diff changeset
6111 Deum salvare potest</i>. Et ad hoc dicendum primo, secundum
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diff changeset
6112 Augustinum, quod hoc dicit ad removendum, se de cetero esse ut
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diff changeset
6113 personam interpellantem inquantum homo. Sic in illo die, quando
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parents: 30
diff changeset
6114 palam annuntiabo et petetis in nomine meo et cognoscetis me esse
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diff changeset
6115 unum cum patre et quod non sim persona interpellans; sed inquantum
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diff changeset
6116 Deus simul cum eo interpellans exaudiam. Alio modo, secundum
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diff changeset
6117 Chrysostomum, hoc forte dicit, ne forte credant discipuli quod ita
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diff changeset
6118 sint per filium impetraturi quod ipsi non habebant immediatum
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diff changeset
6119 accessum ad patrem, quasi dicat: modo ad me recurritis, ut pro
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diff changeset
6120 vobis interpellem, sed tunc tantam fiduciam habebitis apud eum quod
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6121 etiam ipsi a patre petere poteritis in nomine meo, non indigentes
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6122 alio introducente. Sed numquid apostoli non indiguerunt Christo
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diff changeset
6123 homine ad interpellandum? Alias, cum ipse interpellet, superflua
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diff changeset
6124 erit eius interpellatio. Sed dicendum, quod non interpellat pro eis
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diff changeset
6125 tamquam pro absentibus et accessum habere non valentibus, sed
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diff changeset
6126 faciens preces eorum exaudibiliores. Hic rationes promissionis
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diff changeset
6127 assignat, quae est amor patris ad eos, et primo ponit patris
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diff changeset
6128 dilectionem; secundo dilectionis probationem, ibi <i>quia vos me
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diff changeset
6129 amastis</i>. Dicit ergo: ideo non dico <i>quia rogabo patrem pro
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diff changeset
6130 vobis</i> (per hoc enim videretur quod ipse non amaret eos), sed
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6131 utique <i>ipse pater</i>, qui amat omnia, volendo eis bonum
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diff changeset
6132 naturae, Sap. II, 35: <i>diligis omnia quae sunt, et nihil odisti
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diff changeset
6133 eorum quae fecisti, amat vos</i>, apostolos et sanctos, quodam
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6134 privilegiato amore, volendo vobis summum bonum, idest seipsum;
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diff changeset
6135 Deut. XXXIII, 3: <i>dilexit populos: omnes sancti in manu illius
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6136 sunt</i>, quia ad hoc dilexit; Sap. III, 1: <i>iustorum animae in
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diff changeset
6137 manu Dei sunt</i>. Probationem huius ostendit ex duobus: scilicet
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6138 ex amore discipulorum ad Christum, et ex fide. Quantum ad primum
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6139 dicit <i>quia vos me amastis</i>: quae quidem probatio non est per
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diff changeset
6140 causam, quia, ut dicitur I Io. IV, 10: <i>non quasi nos dilexerimus
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diff changeset
6141 eum; sed quoniam ipse prior dilexit nos</i>: sed est per signum,
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diff changeset
6142 quia hoc ipsum quod nos Deum diligimus, est signum quod ipse amat
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diff changeset
6143 nos: quod enim possumus eum amare, est ex dono Dei; Rom. V, v. 5:
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diff changeset
6144 <i>caritas Dei diffusa est in cordibus nostris per spiritum
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diff changeset
6145 sanctum, qui datus est nobis</i>; supra XIV, 21: <i>qui diligit me,
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6146 diligetur a patre meo</i>. Quantum ad secundum dicit <i>et
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diff changeset
6147 credidistis quia a Deo exivi. Sine fide enim impossibile est
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diff changeset
6148 placere Deo</i>: Hebr. XI, 6. Fides autem est nobis ex amore Dei:
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diff changeset
6149 <i>donum enim Dei est</i>, ut dicitur Eph. II, 8. Donum autem non
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diff changeset
6150 datur nisi ex amore dantis. Credere autem et amare Christum
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diff changeset
6151 inquantum a Deo exivit, satis est evidens signum amoris Dei, quia
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diff changeset
6152 propter quod unumquodque, et illud magis. Qui ergo amat Christum,
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diff changeset
6153 qui a Deo exivit, amor eius praecipue retorquetur in Deum patrem;
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6154 non autem si amat eum in quantum hominem. Sed quia mentionem fecit
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diff changeset
6155 de exitu suo a patre, hic manifestius explicans dicit <i>exivi a
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diff changeset
6156 patre, et veni in mundum</i>. Ubi ostendit familiaritatem suam ad
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diff changeset
6157 patrem, et primo ponit eius a patre exitum; secundo eius ad patrem
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diff changeset
6158 reditum, ibi <i>iterum relinquo mundum, et vado ad patrem</i>. Est
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diff changeset
6159 autem duplex processio filii a patre: una scilicet aeterna, alia
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diff changeset
6160 temporalis. Aeternam quidem designat cum dicit <i>exivi a
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diff changeset
6161 patre</i>, ab eo aeternaliter genitus. Sed notandum, quod omne quod
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diff changeset
6162 exit ab aliquo, fuit prius in eo. Aliquid autem est in aliquo
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diff changeset
6163 tripliciter. Uno modo sicut contentum in continente; alio modo
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diff changeset
6164 sicut pars in toto; tertio modo sicut accidens in subiecto et sicut
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diff changeset
6165 effectus in causa: et secundum hoc dicuntur aliqua ab eis exire.
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diff changeset
6166 Sed primis duobus modis exit aliquid idem numero existens; puta
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diff changeset
6167 idem numero vinum de dolio, et eadem pars a toto. Sed aliis duobus
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6168 modis non exit idem numero. Haec autem non sunt dicenda de Deo:
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6169 quia cum Deus sit summe simplex, nec sit in loco nisi metaphorice,
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6170 non potest dici quod filius sit in eo sicut pars vel sicut
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6171 contentum, sed in eo erat per unitatem essentiae; supra VIII, 16:
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diff changeset
6172 <i>ego et pater unum sumus</i>. Tota enim essentia patris est tota
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diff changeset
6173 essentia filii, et e converso; et ideo non exit eo modo a patre quo
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diff changeset
6174 praedicta. Nam quod exit a toto ut pars, est distinctum ab eo per
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6175 essentiam: nam pars a toto exiens fit ens actu, quae in eo erat ens
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6176 in potentia. Et similiter quod exit a toto continente, loco
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diff changeset
6177 distinguitur; sed filius a patre non exit localiter, quia omnia
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diff changeset
6178 implet, secundum illud Ier. XXIII, 24: <i>caelum et terram ego
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diff changeset
6179 impleo</i>, nec divisibiliter: quia pater impartibilis est; sed
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diff changeset
6180 exit ab eo per personalem distinctionem. Sic ergo in exitu,
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diff changeset
6181 inquantum praesupponit inhaerentiam, designatur essentiae unitas;
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diff changeset
6182 inquantum insinuat processum quemdam, designatur distinctio
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6183 personalis; Ps. XVIII, 7: <i>a summo caelo</i>, scilicet Deo patre,
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diff changeset
6184 <i>egressio eius</i>. Et Ps. CIX, 3: <i>ex utero ante Luciferum
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diff changeset
6185 genui te</i>. Sed in rebus corporalibus res exiens ab aliquo iam
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6186 non est in eo, cum exeat per separationem essentiae vel loci. Hic
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diff changeset
6187 autem quia non est exitus talis, ideo sic ab aeterno a patre exiit
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diff changeset
6188 quod tamen ab aeterno sit in eo: et sic quando est in eo, exit, et
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diff changeset
6189 quando exit, est in eo: ita ut semper exeat, et semper sit in eo.
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diff changeset
6190 Temporalem autem processionem eius designat dicens <i>et veni in
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diff changeset
6191 mundum</i>. Sicut autem exitus a patre ab aeterno non est
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diff changeset
6192 localiter, ita nec adventus eius in mundum est localis: quia cum
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diff changeset
6193 filius sit in patre et e converso, sicut pater omnia implet, ita et
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diff changeset
6194 filius; nec est quo localiter moveatur. Dicitur ergo venisse in
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diff changeset
6195 mundum, inquantum naturam humanam assumpsit, quantum ad corpus,
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diff changeset
6196 habentem originem ex mundo, non mutando locum; supra I, 11: <i>in
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parents: 30
diff changeset
6197 propria venit, et sui eum non receperunt</i>. Consequenter cum
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diff changeset
6198 dicit <i>iterum relinquo mundum, et vado ad patrem</i>, agit de
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diff changeset
6199 reditu suo ad patrem: et primo ponit recessum eius a mundo, dicens
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diff changeset
6200 <i>iterum relinquo mundum</i>, non subtrahendo suae gubernationis
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diff changeset
6201 providentiam, quia simul cum patre semper mundum gubernat, et
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diff changeset
6202 semper cum fidelibus est per gratiae opitulationem; Matth. c. ult.,
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diff changeset
6203 20: <i>ecce ego vobiscum sum usque ad consummationem saeculi</i>.
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diff changeset
6204 Relinquit ergo mundum subtrahendo se a conspectu corporali
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diff changeset
6205 mundanorum. Secundo ponit reditum suum ad patrem, cum dicit <i>vado
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diff changeset
6206 ad patrem</i>, quem numquam deseruerat. Vadit autem inquantum se
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parents: 30
diff changeset
6207 obtulit patri in passione; Eph. V, 2: <i>obtulit semetipsum
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diff changeset
6208 oblationem et hostiam Deo</i>. Item inquantum per resurrectionem,
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diff changeset
6209 secundum quod homo configuratus est patri in immortalitate; Rom.
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diff changeset
6210 VI, 10: <i>quod autem vivit, vivit Deo</i>. Item inquantum in
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diff changeset
6211 ascensione ascendit ad caelos, in quo specialiter refulget divina
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diff changeset
6212 gloria; Mc. ult., 19: <i>dominus quidem Iesus postquam locutus est
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diff changeset
6213 eis, assumptus est in caelum, et sedet a dextris Dei</i>; supra
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diff changeset
6214 eodem: <i>vado ad eum qui me misit; et nemo ex vobis interrogat me,
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diff changeset
6215 quo vadis?</i></p>
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diff changeset
6216 <br />
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diff changeset
6217 <div class="D">Lectio 8</div>
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diff changeset
6218 <p title="Super Io., cap. 16 l. 8"><a name="87533"><span class=
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diff changeset
6219 "ref">[87533] Super Io., cap. 16 l. 8</span></a> Positis rationibus
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diff changeset
6220 et verbis consolantibus apostolos, hic ponitur effectus ipsorum in
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diff changeset
6221 discipulis, et primo ponitur discipulorum affectio; secundo
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diff changeset
6222 ostenditur ipsorum conditio, ibi <i>respondit eis Iesus</i>; tertio
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diff changeset
6223 assignatur praedictorum intentio, ibi <i>haec locutus sum vobis</i>
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diff changeset
6224 et cetera. Affectio discipulorum est confessionis et credulitatis,
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diff changeset
6225 unde dicunt <i>ecce nunc palam loqueris</i>. Ubi tria confitentur
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diff changeset
6226 de Christo; scilicet doctrinae claritatem, scientiae certitudinem,
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diff changeset
6227 et divinam originem. Primum confitentur cum dicunt <i>ecce nunc
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diff changeset
6228 palam loqueris, et proverbium nullum dicis</i>. Si enim diligenter
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diff changeset
6229 advertimus, vix in aliquo loco sacrae Scripturae ita exprimitur
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diff changeset
6230 Christi origo, sicut hic, cum dicit: <i>palam de patre meo
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diff changeset
6231 annuntiabo vobis</i>, et, <i>exivi a patre, et veni in mundum</i>.
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diff changeset
6232 Et ideo credentes hanc promissionem, qua dixit, <i>palam de patre
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diff changeset
6233 meo annuntiabo vobis</i>, eis completam esse, ita ut non alia
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diff changeset
6234 manifestatione indigeant, dicunt <i>ecce nunc palam loqueris</i>.
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diff changeset
6235 Sed, ut Augustinus dicit, ita adhuc ignorantes erant discipuli, ut
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diff changeset
6236 se non intelligere ignorent. Non enim promiserat eis in illa hora
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diff changeset
6237 se sine proverbiis locuturum, sed in hora resurrectionis vel
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diff changeset
6238 gloriae. Tamen quantum ad ipsos discipulos iam clarius eis fuit
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diff changeset
6239 locutus tunc, quamvis alia claritas sermonum eius esset expectanda.
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diff changeset
6240 Infra XVIII, v. 20: <i>ego palam locutus sum mundo</i>. Secundum
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diff changeset
6241 confitentur cum dicunt <i>nunc scimus quia scis omnia</i>. Et
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diff changeset
6242 quidem in superficie verborum satis evidens argumentum est certae
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diff changeset
6243 et perfectae scientiae quando quis manifestat quae dicit: signum
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diff changeset
6244 enim scientis est omnino posse docere, unde dicitur Prov. XIV, 6,
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diff changeset
6245 quod doctrina prudentium facilis est. Quae enim nostrum superant
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diff changeset
6246 intellectum, non plane verbis explicamus. Sed tamen hoc apostoli
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diff changeset
6247 dicunt propter aliam intentionem, quia scilicet dominus scit omnia
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diff changeset
6248 cordis eorum secreta, et de his quae dubitant satisfacit:
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diff changeset
6249 consolatur eos promittendo gaudium spiritus sancti, et iteratam sui
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diff changeset
6250 visionem et patris amorem. Et ideo dicunt <i>nunc scimus quia scis
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diff changeset
6251 omnia</i>, scilicet secreta cordium; infra ult., 17: <i>tu omnia
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diff changeset
6252 nosti</i>; Sap. c. VIII, 8: <i>domino Deo nostro nota sunt omnia,
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diff changeset
6253 antequam fiant</i>. Unde subdunt <i>et non est opus tibi ut quis te
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diff changeset
6254 interroget</i>. Quod videtur praedictis contradicere. Dicunt enim
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diff changeset
6255 quod scit omnia; scientis autem non est interrogare, sed
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diff changeset
6256 interrogari: quomodo ergo non est ei opus ut quis eum interroget?
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diff changeset
6257 Sed dicendum, quod hoc dicunt, ut innuant quod etiam secreta
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diff changeset
6258 cordium novit, quia et ante interrogationem eis satisfecit supra
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diff changeset
6259 cum dicerent inter se: <i>quid est quod dicit nobis modicum?</i>
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diff changeset
6260 Nihilominus tamen Christus interrogat et interrogatur, non quia
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diff changeset
6261 opus sit ei, sed nobis. Tertium confitentur cum dicunt <i>in hoc
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diff changeset
6262 credimus quia a Deo existi</i>: et quidem convenienter, scire enim
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diff changeset
6263 omnia et etiam secreta cordium, est proprium divinitatis; Ier.
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diff changeset
6264 XVII, 9: <i>pravum est cor hominis et inscrutabile: quis cognoscet
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diff changeset
6265 illud? Ego dominus scrutans cor et probans renes</i>. Et ideo
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diff changeset
6266 dicunt <i>a Deo existi</i>, consubstantialis patri, et verus Deus.
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diff changeset
6267 Hic ponitur discipulorum conditio, quae est infirmitatis: ubi primo
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diff changeset
6268 exprobrat fidei eorum tarditatem; secundo tribulationem futuram
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diff changeset
6269 imminentem; tertio ostendit se immunem ab omni eorum detrimento.
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diff changeset
6270 Quantum ad primum dicit <i>modo creditis</i>. Quod si accipiatur
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diff changeset
6271 interrogative, est exprobratio tarditatis eorum ad credendum, quasi
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diff changeset
6272 diceret: usque modo distulistis credere? Si vero accipiatur
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diff changeset
6273 remissive, exprobrat fidei ipsorum instabilitatem, quasi diceret:
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diff changeset
6274 verum est quod nunc creditis, sed statim, quando tradar, dimittetis
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diff changeset
6275 me; Lc. VIII, 13: <i>ad tempus credunt, et in tempore tentationis
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diff changeset
6276 recedunt. Ecce venit hora, et iam venit, ut dispergamini
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diff changeset
6277 unusquisque in propria, et me solum relinquatis</i>. Hic ponitur
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diff changeset
6278 eis imminens tribulatio et scandalum. Unde sciendum est, quod
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diff changeset
6279 imminente huiusmodi scandalo, quae antea per Christum adepti
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diff changeset
6280 fuerant amiserunt. Adepti enim fuerant Christi societatem,
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diff changeset
6281 passionem, et rerum exonerationem, et omnem communem modum vivendi.
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diff changeset
6282 Unde haec tria enumerat Petrus, Matth. XIX, 27, dicens: <i>ecce
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diff changeset
6283 nos</i>, scilicet omnes, quantum ad tertium, <i>reliquimus
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diff changeset
6284 omnia</i>, quantum ad secundum, <i>et secuti sumus te</i>, quantum
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diff changeset
6285 ad primum. Et haec amiserunt: et ideo hoc eis praedixit dominus,
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diff changeset
6286 dicens <i>ecce venit hora, et iam venit, ut dispergamini</i>,
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diff changeset
6287 quantum ad tertium, propter timorem qui vobis dominabitur, ita ut
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diff changeset
6288 nec simul possitis fugere; Zach. XIII, 7: <i>percute pastorem, et
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diff changeset
6289 dispergentur oves gregis</i> et cetera. <i>Unusquisque in
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diff changeset
6290 propria</i>, quantum ad secundum, idest ad animum possidendi
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diff changeset
6291 propria; unde Petrus cum aliis reversi sunt ad navem, et propria;
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diff changeset
6292 infra ult., 3: <i>exierunt, et ascenderunt in navim. Et me solum
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diff changeset
6293 relinquatis</i>, quantum ad primum; Iob XIX, 14: <i>fratres mei
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diff changeset
6294 dereliquerunt me, et qui me noverunt, obliti sunt mei</i>; Is.
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diff changeset
6295 LXIII, 3: <i>torcular calcavi solus</i>. Sed discipulorum scandalo
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diff changeset
6296 Christus nullum patitur detrimentum; unde dicit <i>et non sum
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diff changeset
6297 solus, quia pater mecum est</i>, quasi diceret: etsi sum unum cum
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diff changeset
6298 patre per unitatem essentiae, non sum solus per distinctionem
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diff changeset
6299 personalem: unde non sic a patre exivi ut ab eo recederem. Hic
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diff changeset
6300 ponit dominus suam intentionem de doctrina sua: et primo ponit
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diff changeset
6301 doctrinae suae utilitatem; secundo necessitatem <i>in mundo
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diff changeset
6302 pressuram habebitis</i>. Utilitas doctrinae est pax, unde dicit:
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diff changeset
6303 dico quod ad hoc deducemini, ut me solum relinquatis: et propter
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diff changeset
6304 hoc propono vobis doctrinam meam, ne in hac derelictione
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diff changeset
6305 persistatis: et propter hoc scilicet omnia quae dixi vobis in
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diff changeset
6306 sermone, vel omnia quae in toto Evangelio locutus sum vobis, ut, ad
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diff changeset
6307 me redeuntes, <i>in me pacem habeatis</i>. Finis enim Evangelii est
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diff changeset
6308 pax in Christo; Ps. CXVIII, 165: <i>pax multa diligentibus nomen
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diff changeset
6309 tuum</i>. Cuius ratio est, quia pax cordis opponitur eius
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diff changeset
6310 perturbationi, quae oritur ex malis supervenientibus et
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diff changeset
6311 crescentibus. Si quis autem habeat aliquando luctum vel gaudium
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diff changeset
6312 superexcedens illa mala, patet quod perturbatio non manet. Et inde
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diff changeset
6313 est quod homines mundani, qui Deo per amorem non sunt coniuncti,
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diff changeset
6314 habent tribulationes absque pace; sed sancti qui Deum per amorem
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diff changeset
6315 habent in corde, etsi ex mundo habeant tribulationes, in Christo
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diff changeset
6316 habent pacem; Ps. CXLVII, 14: <i>qui posuit fines tuos pacem</i>.
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diff changeset
6317 Finis enim noster hic debet esse ut pacem habeamus in Deo; Ps.
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diff changeset
6318 LXXVI, 3: <i>renuit consolari anima mea</i>, scilicet in rebus
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diff changeset
6319 mundi, <i>sed ubi memor fui Dei, delectatus sum</i>. Necessitas
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diff changeset
6320 autem huius pacis est illata vexatio a mundo; unde dicit <i>in
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diff changeset
6321 mundo pressuram habebitis</i>. Et primo praenuntiat futuram
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diff changeset
6322 angustiam; secundo dat contra eam fiduciam. Quantum ad primum dicit
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diff changeset
6323 <i>in mundo pressuram habebitis</i>, idest a mundanis; I Io. III,
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diff changeset
6324 v. 13: <i>nolite mirari si odit vos mundus</i>; supra XV, 19:
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diff changeset
6325 <i>quia ego elegi vos de mundo, propterea odit vos mundus</i>.
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diff changeset
6326 Quantum ad secundum dicit <i>confidite: ego vici mundum</i>. Ipse
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diff changeset
6327 enim liberat nos; Eccli. LI, 6: <i>liberavit me a pressura
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diff changeset
6328 flammae</i>. Quasi diceret: recurratis ad me, et habebitis pacem:
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diff changeset
6329 et hoc ideo <i>quia ego vici mundum</i>, qui vos premit. Vicit
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diff changeset
6330 Christus mundum, primo quidem auferendo ei arma quibus impugnat:
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diff changeset
6331 haec autem sunt eius concupiscibilia; I Io. c. II, 16: <i>omne quod
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diff changeset
6332 est in mundo, aut est concupiscentia oculorum, aut concupiscentia
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diff changeset
6333 carnis, aut superbia vitae</i>: quia scilicet divitias vicit per
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diff changeset
6334 paupertatem; Ps. LXXXV, 1: <i>inops et pauper sum ego</i>; Lc. IX,
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diff changeset
6335 58: <i>filius hominis non habet ubi caput suum reclinet</i>.
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diff changeset
6336 Honorem per humilitatem; Matth. XI, 29: <i>discite a me quia mitis
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diff changeset
6337 sum et humilis corde</i>. Voluptates per passiones et labores;
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diff changeset
6338 Phil. II, v. 8: <i>factus est obediens usque ad mortem, mortem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6339 autem crucis</i>. Item supra IV, 6: <i>Iesus autem fatigatus ab
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6340 itinere sedebat sic supra fontem</i>; Ps. LXXXVII, 16: <i>in
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parents: 30
diff changeset
6341 laboribus sum ego a iuventute mea</i>. Qui ergo sic ista vincit,
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parents: 30
diff changeset
6342 vincit mundum: et hoc est quod facit fides; I Io. V, 4: <i>haec est
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parents: 30
diff changeset
6343 victoria quae vincit mundum, fides nostra</i>: quia cum sit
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parents: 30
diff changeset
6344 <i>substantia sperandarum rerum</i>, quae sunt bona spiritualia et
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parents: 30
diff changeset
6345 aeterna, facit nos contemnere bona carnalia et transitoria. Secundo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6346 vicit mundum, mundi principem excludendo; supra XII, 31: <i>nunc
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6347 princeps huius mundi eiicietur foras</i>; Col. II, 15: <i>expolians
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6348 principatus et potestates, traduxit confidenter, palam triumphans
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6349 illos in semetipso</i>. Ex quo praebuit nobis Diabolum ut a nobis
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parents: 30
diff changeset
6350 vincendum; Iob XL, 24: <i>numquid illudes ei quasi avi, aut ligabis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6351 eum ancillis tuis?</i> Ad litteram, post passionem Christi,
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parents: 30
diff changeset
6352 iuvenculae ancillae Christi et parvuli illudunt ei. Tertio homines
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parents: 30
diff changeset
6353 mundi ad se convertendo. Mundus rebellabat movendo seditiones per
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parents: 30
diff changeset
6354 homines mundi, quos Christus ad se traxit; supra XII, 32: <i>ego si
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parents: 30
diff changeset
6355 exaltatus fuero a terra, omnia traham ad meipsum</i>. Unde supra
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parents: 30
diff changeset
6356 VII, v. 19, dicunt: <i>ecce totus mundus post eum vadit</i>. Sic
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parents: 30
diff changeset
6357 ergo non debemus timere pressuras quia victus est; I Cor. XV, 57:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6358 <i>Deo autem gratias, qui dedit nobis victoriam per Iesum
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parents: 30
diff changeset
6359 Christum</i>.</p>
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parents: 30
diff changeset
6360 <br />
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parents: 30
diff changeset
6361 <div class="C">Caput 17</div>
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parents: 30
diff changeset
6362 <div class="D">Lectio 1</div>
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parents: 30
diff changeset
6363 <p title="Super Io., cap. 17 l. 1"><a name="87534"><span class=
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parents: 30
diff changeset
6364 "ref">[87534] Super Io., cap. 17 l. 1</span></a> Supra dominus
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parents: 30
diff changeset
6365 confortavit discipulos exemplo et exhortatione; in parte ista
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parents: 30
diff changeset
6366 confortat eos oratione: in qua quidem oratione tria facit. Primo
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parents: 30
diff changeset
6367 orat pro seipso; secundo pro discipulorum collegio, ibi
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parents: 30
diff changeset
6368 <i>manifestavi nomen tuum hominibus quos dedisti mihi de mundo</i>;
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parents: 30
diff changeset
6369 tertio pro universo fideli populo, ibi <i>non pro eis rogo tantum,
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parents: 30
diff changeset
6370 sed pro eis qui credituri sunt</i>. Circa primum tria facit. Primo
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parents: 30
diff changeset
6371 proponit petitionem; secundo petitionis fructum, ibi <i>ut filius
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parents: 30
diff changeset
6372 tuus clarificet te</i> etc.; tertio petitionis exaudiendae meritum,
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parents: 30
diff changeset
6373 ibi <i>ego clarificavi te</i> et cetera. Circa primum primo ponitur
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parents: 30
diff changeset
6374 orandi ordo; secundo orandi modus; tertio orationis verba. Ordo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6375 orandi est congruus, quia post exhortationem; unde dicit <i>haec
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parents: 30
diff changeset
6376 locutus est Iesus</i>. In quo datur nobis exemplum, ut quos
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parents: 30
diff changeset
6377 instruimus verbo, iuvemus orationum suffragio, quia sermo divinus
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parents: 30
diff changeset
6378 maxime habet effectum in cordibus auditorum, cum oratione fulcitur,
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parents: 30
diff changeset
6379 per quam divinum auxilium imploratur; II Thess. ult., 1: <i>orantes
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parents: 30
diff changeset
6380 simul etiam pro nobis, ut Deus aperiat nobis ostium sermonis</i>.
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parents: 30
diff changeset
6381 Unde et finis sermonis nostri debet ad orationem terminari; Eccli.
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ht
parents: 30
diff changeset
6382 XLIII, 29: <i>consummatio sermonum ipse est</i>. Modus decens, quia
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parents: 30
diff changeset
6383 <i>sublevatis oculis in caelum</i>. Differentia est enim inter
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parents: 30
diff changeset
6384 orationem Christi et orationem nostram: nam oratio nostra est solum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6385 ad necessitatem, sed oratio Christi est magis ad instructionem.
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parents: 30
diff changeset
6386 Nulla enim necessitas inerat sibi orandi, qui simul cum patre
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parents: 30
diff changeset
6387 exaudit. Instruxit autem nos in hoc, et verbo et facto. Facto
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6388 quidem, sublevando oculos, ut et nos in oratione nostra oculos ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6389 caelum levemus; Ps. CXXII, 1: <i>ad te levavi oculos meos, qui
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6390 habitas in caelis</i>. Et non tantum oculos nostros, sed etiam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6391 operationes nostras in Deum referendo; secundum illud Thren. c.
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parents: 30
diff changeset
6392 III, 41: <i>levemus corda nostra cum manibus ad dominum in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6393 caelos</i>. Verbo autem, quia manifeste orationem protulit; unde
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parents: 30
diff changeset
6394 dicit <i>et dixit</i>, ut scilicet quos instruxerat docendo,
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parents: 30
diff changeset
6395 instrueret orando. Non solum enim verbum Christi, sed et facta
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6396 eius, nostra instructio est. Verba autem eius sunt efficacia; unde
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parents: 30
diff changeset
6397 dicit <i>pater, venit hora</i>: quae quidem efficacia causatur ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6398 tribus. Scilicet ex orantis affectu: filius enim orat patrem, cuius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6399 est patrem ex amore quaerere, et ex amore rogare; unde dicit
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parents: 30
diff changeset
6400 <i>pater</i>, ut per hoc det intelligere, ut filiali affectu oremus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6401 Deum; Ier. c. III, 19: <i>patrem vocabis me, et post me ingredi non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6402 cessabis</i>. Secundo ex orandi necessitate; unde dicit <i>venit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6403 hora</i>, passionis, de qua supra II, 4: <i>nondum venit hora
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6404 mea</i>. Hora inquam, non tempus, non dies, quia statim capiendus
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parents: 30
diff changeset
6405 erat et cetera. Nec hora fatalis necessitatis, sed suae
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parents: 30
diff changeset
6406 ordinationis et beneplaciti. Et convenienter rogaturus interponit
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parents: 30
diff changeset
6407 tribulationes, quia in eis maxime Deus exaudit; Ps. CXIX, 1: <i>ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6408 dominum, cum tribularer, clamavi et exaudivit me</i>; II Paral. XX,
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parents: 30
diff changeset
6409 12: <i>cum ignoremus quid agere debeamus, hoc solum habemus residui
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6410 ut oculos nostros dirigamus ad te</i>. Tertio ex petitionis tenore;
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parents: 30
diff changeset
6411 unde dicit <i>clarifica filium tuum</i>. Sed cum filius Dei sit
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parents: 30
diff changeset
6412 ipsa sapientia, I Cor. I; haec autem maximam claritatem habeat,
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parents: 30
diff changeset
6413 Sap. VI, 13: <i>clara est, et quae numquam marcescit sapientia</i>:
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parents: 30
diff changeset
6414 quomodo dicitur claritas clarificari, praesertim cum ipse sit
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ht
parents: 30
diff changeset
6415 splendor patris? Hebr. I, 3. Sed dicendum, quod Christus
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parents: 30
diff changeset
6416 tripliciter petebat clarificari a patre. Scilicet in passione: et
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parents: 30
diff changeset
6417 hoc per multa miracula quae tunc ostensa sunt, cum sol obscuratus
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parents: 30
diff changeset
6418 est, scissum est velum templi et monumenta aperta sunt. Et de hoc
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parents: 30
diff changeset
6419 dicitur supra XII, 28: <i>et clarificavi</i>, scilicet miraculis
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parents: 30
diff changeset
6420 ante passionem, <i>et iterum clarificabo</i>, in passione. Unde
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parents: 30
diff changeset
6421 dicit, secundum hoc, <i>clarifica</i>, in passione me ostendendo
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parents: 30
diff changeset
6422 esse filium tuum. Unde centurio visis miraculis dixit: <i>vere
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6423 filius Dei erat iste</i>. Secundo in resurrectione. Anima enim illa
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parents: 30
diff changeset
6424 sancta semper Deo coniuncta fuit habens gloriam ex Dei visione;
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parents: 30
diff changeset
6425 supra, I, 14: <i>vidimus gloriam eius, gloriam quasi unigeniti a
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parents: 30
diff changeset
6426 patre, plenum gratiae et veritatis</i>. Nam a principio
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parents: 30
diff changeset
6427 conceptionis quantum ad animam habuit claritatem, sed in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6428 resurrectione habuit claritatem corporis, de qua Phil. III, 21:
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parents: 30
diff changeset
6429 <i>reformabit corpus humilitatis nostrae, configuratum corpori
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6430 claritatis suae</i>. Tertio in notitia omnium populorum; Sap. c.
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parents: 30
diff changeset
6431 VIII, 10: <i>habeo per hanc claritatem ad turbas, et honorem apud
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6432 seniores</i>. Et sic dicit <i>clarifica</i>, idest, manifesta toti
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parents: 30
diff changeset
6433 mundo me esse filium tuum, scilicet proprium, et hoc nativitate,
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parents: 30
diff changeset
6434 non creatione: contra Arium dicentem, filium Dei esse creaturam,
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parents: 30
diff changeset
6435 veritate, non nuncupatione: contra Sabellium dicentem, quod idem
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parents: 30
diff changeset
6436 est qui dicitur pater, et qui dicitur filius, origine, non
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parents: 30
diff changeset
6437 adoptione: contra Nestorium, qui dixit Christum esse filium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6438 adoptivum. Hic ponitur fructus clarificationis, et primo proponit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6439 fructum; secundo exponit, ibi <i>sicut dedisti ei potestatem omnis
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parents: 30
diff changeset
6440 carnis</i>. Fructus autem clarificationis filii est clarificatio
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parents: 30
diff changeset
6441 patris, unde dicit <i>ut filius tuus clarificet te</i>. Et
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parents: 30
diff changeset
6442 sciendum, quod audiens Arius dominum dicentem <i>clarifica filium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6443 tuum</i>, opinatus est patrem maiorem filio: quod quidem verum est
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parents: 30
diff changeset
6444 secundum humanitatem. Supra XIV, 28: <i>pater maior me est</i>. Et
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parents: 30
diff changeset
6445 ideo, ut ostendat aequalitatem eius ad patrem secundum divinitatem,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6446 subiungit <i>ut filius tuus clarificet te</i>, scilicet in notitia
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parents: 30
diff changeset
6447 hominum. <i>Gloria enim est clara cum laude notitia</i>. Deus autem
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parents: 30
diff changeset
6448 olim erat clarus apud Iudaeos, quia <i>notus in Iudaea Deus</i>,
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parents: 30
diff changeset
6449 Ps. LXXV, 2, sed postea per filium notus est per totum mundum. Sed
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parents: 30
diff changeset
6450 et sancti viri bonis operibus notitiam Dei clarificant. Matth. V,
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parents: 30
diff changeset
6451 16: <i>videant opera vestra bona, et glorificent patrem vestrum qui
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6452 in caelis est</i>. Unde supra VIII, 50: <i>ego gloriam meam non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6453 quaero: est qui quaerat et iudicet</i>. Hic ponit petitionis
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parents: 30
diff changeset
6454 fructum, et primo ponit beneficium a Christo collatum hominibus;
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parents: 30
diff changeset
6455 secundo ostendit hoc beneficium ad gloriam patris pertinere, ibi
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parents: 30
diff changeset
6456 <i>haec autem est vita aeterna</i>. Dicit ergo <i>ut filius tuus
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parents: 30
diff changeset
6457 clarificet te</i>; et hoc <i>sicut dedisti ei potestatem omnis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6458 carnis</i>. Sciendum est enim, quod agentis cuiuslibet, quod agit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6459 ab alio, intentio est reducere suum effectum in causae
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parents: 30
diff changeset
6460 manifestationem: nam ex actione principii quod est de principio,
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parents: 30
diff changeset
6461 manifestatur ipsum principium. Filius autem quidquid habet, a patre
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parents: 30
diff changeset
6462 habet, et ideo oportet quod per ea quae facit, patrem manifestet,
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parents: 30
diff changeset
6463 et ideo dicit <i>dedisti ei potestatem</i>, super omnes homines.
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parents: 30
diff changeset
6464 Sed et filius per hanc potestatem debet eos ad tui cognitionem,
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parents: 30
diff changeset
6465 quae est vita aeterna, perducere. Et sic est sensus <i>filius
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parents: 30
diff changeset
6466 clarificet te, sicut dedisti ei potestatem omnis carnis</i>, idest
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parents: 30
diff changeset
6467 omnis hominis, Lc. III, 6: <i>videbit omnis caro salutare Dei.
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parents: 30
diff changeset
6468 Dedisti</i>, inquam, secundum Hilarium, dando per aeternam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6469 generationem naturam divinam, per quam habet potestatem omnia
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parents: 30
diff changeset
6470 continendi; Matth. XI, 27: <i>omnia mihi tradita sunt a patre
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parents: 30
diff changeset
6471 meo</i>. Et supra V, 20: <i>pater diligit filium, et omnia
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parents: 30
diff changeset
6472 demonstrat ei quae ipse facit</i>. Vel <i>dedisti ei</i>, scilicet
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parents: 30
diff changeset
6473 Christo homini, propter consortium personale ad filium tuum, ut sic
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parents: 30
diff changeset
6474 caro haberet potestatem super carnem; Matth. ult., 18: <i>data est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6475 mihi omnis potestas in caelo et in terra</i>. Dan. c. VII, 14:
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parents: 30
diff changeset
6476 <i>dedit ei</i>, scilicet filio hominis, <i>potestatem et honorem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6477 et regnum</i>. Ad hoc, inquit, <i>dedisti</i>, ut scilicet sicut tu
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parents: 30
diff changeset
6478 habes potestatem ut non ab homine aliquid accipias, sed ut teipsum
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parents: 30
diff changeset
6479 ei conferas, ita et Christo homini, ut <i>omne quod dedisti ei</i>,
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parents: 30
diff changeset
6480 per aeternam praedestinationem, <i>det eis</i>, sibi datis,
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parents: 30
diff changeset
6481 <i>vitam aeternam</i>. Supra X, 27: <i>oves meae vocem meam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6482 audiunt, et ego cognosco eas</i>. Sed numquid vita aeterna data
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parents: 30
diff changeset
6483 hominibus pertinet ad gloriam patris? Immo, quia <i>haec est vita
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parents: 30
diff changeset
6484 aeterna, ut cognoscant te solum Deum verum, et quem misisti Iesum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6485 Christum</i>; idest, ut clarificetur pater in notitia hominum. Sed
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6486 hic duo sunt exponenda. Primo quidem quid est hoc quod dicit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6487 <i>haec est vita aeterna ut cognoscant</i>. Circa quod sciendum
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parents: 30
diff changeset
6488 est, quod illa proprie vivere dicimus quae se ipsa movent ad
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parents: 30
diff changeset
6489 operandum; quaecumque autem non nisi ab aliis moventur, non
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parents: 30
diff changeset
6490 dicuntur viventia, sed mortua: et ideo omnes operationes ad quas
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parents: 30
diff changeset
6491 operans movet se, dicuntur opera vitae, sicut velle, intelligere,
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parents: 30
diff changeset
6492 sentire, augeri et moveri. Dicitur autem aliquid vivere,
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parents: 30
diff changeset
6493 dupliciter: aut quia habet opera vitae in potentia, et sic dormiens
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parents: 30
diff changeset
6494 dicitur vivere vita sensitiva, quia habet potestatem movendi se,
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parents: 30
diff changeset
6495 licet actu non moveatur; aut quia iam exercet opera vitae in actu,
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parents: 30
diff changeset
6496 et tunc perfecte dicitur aliquid vivere: unde somnus dicitur
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parents: 30
diff changeset
6497 dimidium vitae. Inter opera autem vitae altius est opus
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parents: 30
diff changeset
6498 intelligentiae, quod est intelligere; et ideo operatio intellectus
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parents: 30
diff changeset
6499 maxime est vita. Sicut autem idem est sensus actu et sensibile in
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parents: 30
diff changeset
6500 actu, ita intelligens in actu et res intellecta in actu. Cum ergo
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parents: 30
diff changeset
6501 intelligentia sit vita et intelligere sit vivere, sequitur quod
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parents: 30
diff changeset
6502 intelligere rem aeternam sit vivere vita aeterna, Deus est autem
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parents: 30
diff changeset
6503 res aeterna, intelligere ergo et videre Deum est vita aeterna. Et
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parents: 30
diff changeset
6504 ideo dominus dicit, quod in visione consistit vita aeterna,
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diff changeset
6505 scilicet principaliter secundum totam suam substantiam. Amor autem
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diff changeset
6506 est movens ad hanc, et quoddam eius complementum: nam ex
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diff changeset
6507 delectatione quae est in fruitione divina, quam facit caritas, est
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parents: 30
diff changeset
6508 complementum et decor beatitudinis: sed eius substantia in visione
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diff changeset
6509 consistit; I Io. III, v. 2: <i>videbimus eum sicuti est</i>.
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diff changeset
6510 Secundo exponendum est hoc quod dicit <i>te solum verum Deum</i>.
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diff changeset
6511 Manifestum est enim quod Christus loquebatur ad patrem, cum ergo
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diff changeset
6512 dicat <i>te solum verum Deum</i>, videtur quod solus Deus pater sit
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diff changeset
6513 Deus verus. Quod quidem concedunt Ariani dicentes, filium differre
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parents: 30
diff changeset
6514 a patre per essentiam, cum sit substantia creata, magis tamen et
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diff changeset
6515 perfectius inter omnes creaturas patris divinitatem participans,
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parents: 30
diff changeset
6516 intantum quod dicatur Deus, sed non verus, quia non est Deus per
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diff changeset
6517 naturam, sed solus pater. Sed contra hoc arguit Hilarius. Constat
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diff changeset
6518 enim quod cum volumus scire de re aliqua utrum sit vera, ex duobus
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diff changeset
6519 scire possumus: scilicet ex natura et ex virtute eius. Verum enim
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diff changeset
6520 aurum est quod habet veri auri speciem; quod quidem scimus, si
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diff changeset
6521 facit veri auri operationem. Si ergo habemus de filio quod habeat
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diff changeset
6522 veram Dei naturam, et hoc per veram operationem divinitatis, quam
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diff changeset
6523 exercet, manifestum est quod est verus Deus. Quod autem exerceat
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diff changeset
6524 filius vera opera divinitatis, patet supra V, 19: <i>quaecumque
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diff changeset
6525 pater facit, haec et filius similiter facit</i>. Et iterum dicit:
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diff changeset
6526 <i>sicut pater habet vitam in semetipso</i>, non quidem
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diff changeset
6527 participatam, <i>ita et filio dedit vitam habere in semetipso</i>;
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diff changeset
6528 I Io. ult., v. 20: <i>ut simus in vero filio eius Iesu Christo. Hic
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diff changeset
6529 est verus Deus et vita aeterna</i>. Dicit autem <i>te solum
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diff changeset
6530 Deum</i>, secundum Hilarium, non excludens aliquid. Unde non dicit
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diff changeset
6531 absolute <i>te solum</i>, sed addit <i>et quem misisti Iesum
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diff changeset
6532 Christum</i>; quasi diceret <i>ut cognoscant te et quem misisti
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diff changeset
6533 Iesum Christum</i>, esse unum solum et verum Deum: secundum illum
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diff changeset
6534 modum loquendi: <i>tu solus altissimus, Iesu Christe, cum sancto
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diff changeset
6535 spiritu</i>. Nec facit mentionem de spiritu sancto: quia ubicumque
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diff changeset
6536 ponuntur pater et filius, et praecipue in his quae ad maiestatem
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diff changeset
6537 divinitatis pertinent, cointelligitur spiritus sanctus, qui est
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diff changeset
6538 nexus amborum. Vel secundum Augustinum de Trinitate, hoc dicit ad
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diff changeset
6539 excludendum errorem quorumdam dicentium, quod haec est falsa: pater
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diff changeset
6540 est Deus, et filius est Deus, et spiritus sanctus est Deus; sed
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diff changeset
6541 haec est vera: pater et filius et spiritus sanctus sunt unus Deus.
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diff changeset
6542 Et ratio istorum erat, quia, ut ab apostolo dicitur I Cor. I, 24,
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diff changeset
6543 Christus est Dei virtus et Dei sapientia. Manifestum est autem quod
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diff changeset
6544 nullus potest dicere aliquem Deum nisi habeat virtutem et
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diff changeset
6545 sapientiam divinam. Cum ergo isti vellent quod pater esset
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diff changeset
6546 sapientia, quae est filius, dicebant ulterius, quod pater sine
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diff changeset
6547 filio consideratus non esset Deus, et etiam filius et spiritus
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diff changeset
6548 sanctus. Et quia in missione designatur incarnatio filii Dei, ideo
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diff changeset
6549 per hoc quod dicit <i>et quem misisti Iesum Christum</i>, datur
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diff changeset
6550 intelligi quod in vita aeterna gaudebimus etiam de humanitate
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diff changeset
6551 Christi; Is. XXXIII, 17: <i>regem</i>, idest Christum, <i>in decore
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diff changeset
6552 suo videbunt</i>. Supra X, v. 9: <i>ingredietur, et pascua
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diff changeset
6553 inveniet</i>. Hic ponitur meritum exaudiendae petitionis, et primo
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diff changeset
6554 commemorat meritum; secundo postulat praemium, ibi <i>et nunc
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diff changeset
6555 clarifica me tu, pater</i>. Commemorat autem duplex meritum.
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diff changeset
6556 Scilicet doctrinae, dicens <i>ego te clarificavi</i>, scilicet in
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diff changeset
6557 notitia hominum, manifestando per doctrinam; Is. XXIV, 15: <i>in
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diff changeset
6558 doctrinis glorificate Deum</i>. Item obedientiae: unde subdit
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diff changeset
6559 <i>opus consummavi</i>. Utitur praeterito pro futuro, scilicet
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diff changeset
6560 <i>clarificavi</i> idest, clarificabo; et <i>consummavi</i>, idest
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parents: 30
diff changeset
6561 consummabo: et hoc, quia iam inchoatum erat, et iterum quia
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parents: 30
diff changeset
6562 imminebat hora passionis, quando hoc opus consummatum est. <i>Quod
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parents: 30
diff changeset
6563 dedisti mihi</i>, non iussisti: non enim sufficit quod Christo et
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parents: 30
diff changeset
6564 nobis mandetur divinitus; quia quidquid Christus secundum quod homo
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diff changeset
6565 fecit et nos facere possumus, est ex dono Dei; Sap. VIII, 21:
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diff changeset
6566 <i>scivi quia non possum esse continens, nisi Deus det.
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diff changeset
6567 Dedisti</i>, inquam, <i>mihi</i>, per donum gratiae, <i>ut
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diff changeset
6568 facerem</i>, idest, ut consummarem; Eccli. XXXVIII, 31: <i>cor suum
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diff changeset
6569 dabit in consummationem</i>. Sed quia obedientiae, et doctrinae
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diff changeset
6570 Christi praemium est gloria; Phil. II, v. 8: <i>factus est obediens
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parents: 30
diff changeset
6571 usque ad mortem, mortem autem crucis; propter quod et Deus
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diff changeset
6572 exaltavit illum, et donavit illi nomen quod est super omne
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diff changeset
6573 nomen</i>: ideo postulat praemium, dicens <i>et nunc clarifica me
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diff changeset
6574 tu, pater</i>. Quod non est intelligendum ut quidam putaverunt,
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diff changeset
6575 sicut Augustinus dicit, quod natura humana in Christo a verbo
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diff changeset
6576 suscepta aliquando convertatur in verbum, et homo mutetur in Deum;
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diff changeset
6577 quia hoc nihil aliud esset quam ipsam naturam annihilari. Omne enim
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diff changeset
6578 quod ita in aliud convertitur quod illud in quod convertitur non
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diff changeset
6579 augeatur, annihilari videtur: divino autem verbo Dei nihil augeri
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diff changeset
6580 potest. Et ideo, secundum Augustinum, intelligendum est <i>et nunc
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diff changeset
6581 clarifica me tu, pater</i>, de praedestinatione Christi hominis.
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diff changeset
6582 Nam aliquid habemus in praedestinatione divina, et in effectu rei.
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diff changeset
6583 Homo autem Christus Iesus, sicut et alii homines, praedestinatus
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diff changeset
6584 fuit a Deo patre; Rom. I, 4: <i>qui praedestinatus est filius
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diff changeset
6585 Dei</i> et cetera. Et secundum hoc dicit <i>et nunc</i>, idest
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diff changeset
6586 postquam <i>clarificavi te, et consummavi opus quod dedisti mihi ut
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diff changeset
6587 faciam, clarifica me tu, pater, apud temetipsum</i>; idest, fac me
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diff changeset
6588 sedere ad dexteram tuam; et hoc <i>claritate quam habui priusquam
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diff changeset
6589 mundus fieret, apud te</i>, idest in tua praedestinatione; Mc.
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diff changeset
6590 ult., 19: <i>dominus quidem Iesus assumptus est in caelum, et sedet
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diff changeset
6591 a dextris Dei</i>. Vel aliter, secundum Hilarium. Nam gloria
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diff changeset
6592 hominum est quaedam conformitas ad gloriam Dei, quamvis inaequalis;
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diff changeset
6593 Christus autem secundum quod Deus, habuit gloriam ab aeterno apud
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diff changeset
6594 patrem, scilicet divinam, et aequalem patri. Petit ergo hic quod in
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diff changeset
6595 humanitate clarificetur, ut scilicet id quod ex tempore erat caro,
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diff changeset
6596 et in corruptione transformata, gloriam eius, quae sine tempore
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diff changeset
6597 est, claritatis acciperet. Non tamen aequalem, sed similem: ut
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diff changeset
6598 scilicet sicut ab aeterno apud patrem immortalis et ad dexteram
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diff changeset
6599 consedens fuit, ita et secundum quod homo immortalis efficiatur, et
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diff changeset
6600 ad Dei dexteram exaltetur.</p>
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diff changeset
6601 <br />
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diff changeset
6602 <div class="D">Lectio 2</div>
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diff changeset
6603 <p title="Super Io., cap. 17 l. 2"><a name="87535"><span class=
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diff changeset
6604 "ref">[87535] Super Io., cap. 17 l. 2</span></a> Supra oravit
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diff changeset
6605 dominus pro seipso; hic orat pro apostolorum collegio, et primo
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diff changeset
6606 assignat rationes orandi; secundo ponit orationis tenorem, ibi
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diff changeset
6607 <i>pater sancte, serva eos in nomine tuo quos dedisti mihi</i>.
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diff changeset
6608 Circa primum duo facit. Primo tangit rationes ex parte
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diff changeset
6609 discipulorum; secundo ex parte sui, ibi <i>ego pro eis rogo</i> et
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diff changeset
6610 cetera. Ex parte autem discipulorum ponit tres rationes orandi pro
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diff changeset
6611 eis. Prima, quia ab eo instructi; secunda, quia sibi dati; tertia,
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diff changeset
6612 quia ei obedientes et devoti. Primam ponit cum dicit
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diff changeset
6613 <i>manifestavi</i>, quasi dicat, secundum Augustinum: <i>ut filius
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diff changeset
6614 tuus clarificet te</i>. Quae quidem clarificatio iam in parte est
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diff changeset
6615 impleta, quia <i>manifestavi nomen tuum hominibus quos dedisti mihi
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diff changeset
6616 de mundo</i>. Vel, secundum Chrysostomum: dico, quod consummavi
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diff changeset
6617 opus quod dedisti mihi ut facerem. Quale autem opus sit, subdit cum
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diff changeset
6618 dicit <i>manifestavi nomen tuum hominibus</i> etc.: quod est
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diff changeset
6619 proprium opus filii Dei, qui est verbum, cuius est proprium
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diff changeset
6620 manifestare dicentem, Matth. XI, 27: <i>neque patrem quis novit
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diff changeset
6621 nisi filius, et cui voluerit filius revelare</i>. Supra, I, 18:
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6622 <i>Deum nemo vidit unquam. Unigenitus, qui est in sinu patris, ipse
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6623 enarravit</i>. Sed hic est dubium. Cum Deus pater fuerit notus
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diff changeset
6624 hominibus ante adventum Christi, secundum illud Ps. LXXV, 2:
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diff changeset
6625 <i>notus in Iudaea Deus</i>, quid est hoc quod dicit <i>manifestavi
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diff changeset
6626 nomen tuum?</i> Responsio. Dicendum, quod nomen Dei patris poterat
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diff changeset
6627 tripliciter cognosci. Uno modo inquantum est omnium creator; et hoc
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diff changeset
6628 modo notus erat a gentibus; Rom. I, 20: <i>invisibilia Dei per ea
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diff changeset
6629 quae facta sunt, intellecta conspiciuntur</i>. Et infra: <i>Deus
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diff changeset
6630 illis revelavit</i>. Alio modo, ut cui soli esset latriae cultus
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diff changeset
6631 exhibendus: et hoc modo non erat notus a gentibus, quae etiam
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diff changeset
6632 latriae cultum aliis diis exhibebant, sed a Iudaeis tantum, quibus
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diff changeset
6633 solis praeceptum erat in lege quod non nisi domino immolarent; Ex.
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diff changeset
6634 XXII, 20: <i>qui immolat diis alienis, occidetur, praeterquam
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diff changeset
6635 domino soli</i>. Tertio modo ut pater unigeniti filii sui Iesu
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diff changeset
6636 Christi et hoc modo nulli erat notus; sed innotuit per filium
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diff changeset
6637 quando apostoli crediderunt eum esse filium Dei. Secundam rationem
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6638 ponit cum dicit <i>quos dedisti mihi</i>: et primo ponit dationem,
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diff changeset
6639 ex qua sumitur ratio seu modus. Dicit ergo <i>quos dedisti
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diff changeset
6640 mihi</i>, scilicet, illis hominibus nomen tuum manifestavi. Sed
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parents: 30
diff changeset
6641 numquid filius habuit eos sicut et pater habuit? Utique inquantum
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parents: 30
diff changeset
6642 Deus. Sed dicit <i>dedisti mihi</i>, scilicet homini, ut me
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diff changeset
6643 audirent, et mihi obedirent; supra VI, 44: <i>nemo potest venire ad
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parents: 30
diff changeset
6644 me, nisi pater, qui misit me, traxerit eum</i>. Quod autem aliqui
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parents: 30
diff changeset
6645 ad Christum veniant, est ex dono et gratia Dei; Eph. II, 8:
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diff changeset
6646 <i>gratia salvati estis: hoc enim Dei donum est. Dedisti</i>,
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diff changeset
6647 inquam, <i>de mundo</i>, idest a mundo electos; supra XV, 19:
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diff changeset
6648 <i>quia elegi vos de mundo</i>. Nam etsi totus mundus quantum ad
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parents: 30
diff changeset
6649 Deum datus sit filio, apostoli tamen dati sunt filio ad obediendum.
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diff changeset
6650 Rationem dationis ponit, dicens <i>tui erant</i>; quasi ideo dati,
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diff changeset
6651 quia <i>tui erant</i>, et mei, et secundum divinitatem
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parents: 30
diff changeset
6652 praedestinati ab aeterno, ut per gratiam ad futuram gloriam
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parents: 30
diff changeset
6653 pervenirent; Eph. I, 4: <i>elegit nos in ipso ante mundi
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parents: 30
diff changeset
6654 constitutionem. Et mihi eos dedisti</i>, idest quod antea de eis
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parents: 30
diff changeset
6655 mecum et in me praedestinasti, opere implesti, faciendo ut mihi
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diff changeset
6656 adhaererent. Tertiam rationem ponit cum dicit <i>et sermonem tuum
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diff changeset
6657 servaverunt</i>: quae sumitur ex discipulorum devotione. Et primo
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diff changeset
6658 ponit devotionem ipsorum ad filium; secundo ostendit quod haec
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diff changeset
6659 devotio redundat in gloriam patris, ibi <i>et cognoverunt quia
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diff changeset
6660 omnia quae dedisti mihi, abs te sunt</i>; tertio rationem huius
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diff changeset
6661 assignat, ibi <i>quia verba quae dedisti mihi, dedi eis</i>. Dicit
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diff changeset
6662 ergo quantum ad primum <i>mihi eos dedisti, quia tui erant</i>; sed
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diff changeset
6663 et ipsi devote se habuerunt, <i>quia sermonem tuum servaverunt</i>,
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diff changeset
6664 in corde per fidem, et in opere per impletionem; Prov. VII, 2:
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diff changeset
6665 <i>serva mandata mea, ut vivas</i>; supra XV, 10: <i>si mandata mea
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diff changeset
6666 servaveritis, manebitis in dilectione mea</i>. Sed et hoc quod sic
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parents: 30
diff changeset
6667 servaverunt sermonem, redundat in gloriam tuam, pater; nam hic est
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diff changeset
6668 sermo meus, quia omnia quaecumque habeo, a te habeo; <i>et ipsi
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diff changeset
6669 nunc cognoverunt, quia omnia quae dedisti mihi</i>, scilicet homini
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diff changeset
6670 filio tuo, <i>abs te sunt</i>; supra c. I, 14; <i>vidimus gloriam
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diff changeset
6671 eius quasi unigeniti a patre</i>, idest, vidimus eum quasi omnia a
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diff changeset
6672 patre habentem. Et per hoc quod cognoverunt clarificatur pater in
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diff changeset
6673 mente ipsorum. Ratio autem huius clarificationis, quod scilicet
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diff changeset
6674 obedientia discipulorum ad filium redundet in gloriam patris,
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diff changeset
6675 ponitur cum dicitur <i>quia verba quae dedisti mihi</i> et cetera.
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diff changeset
6676 Ubi primo ponit ordinem processus cognitionis a patre ad
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diff changeset
6677 discipulos; secundo proponit ordinem reductionis mentium
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diff changeset
6678 discipulorum in patrem. Primum ponit per dationem doctrinae a
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diff changeset
6679 patre. Et ponitur duplex datio. Una quam dedit pater filio, unde
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diff changeset
6680 dicit <i>verba quae dedisti mihi</i>, secundum generationem
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diff changeset
6681 aeternam, in qua dedit pater verba filio, cum tamen ipse sit verbum
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diff changeset
6682 patris. Huiusmodi verba nil aliud sunt quam rationes omnium
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diff changeset
6683 fiendorum, quas omnes ab aeterno pater dedit filio, generando
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diff changeset
6684 ipsum. Vel <i>dedisti mihi</i>, scilicet Christo homini: quia anima
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diff changeset
6685 sua sanctissima ab ipso instanti conceptionis repleta fuit omni
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diff changeset
6686 cognitione veritatis; supra I, 14: <i>plenum gratiae et
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diff changeset
6687 veritatis</i>, idest cognitione cuiuslibet veritatis; Col. c. II,
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6688 3: <i>in ipso sunt omnes thesauri sapientiae et scientiae</i>. Alia
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6689 datio est quam Christus dat discipulis: unde dicit <i>dedi eis</i>,
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diff changeset
6690 interius et exterius docendo; supra XV, 15: <i>omnia quaecumque
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diff changeset
6691 audivi a patre meo, nota feci vobis</i>. In quo se ostendit
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diff changeset
6692 mediatorem Dei et hominum, I Tim. II, 5, quia scilicet quod accepit
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diff changeset
6693 a patre, transfundit in discipulos; Deut. V, 5: <i>ego sequester
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diff changeset
6694 fui inter dominum et vos in tempore illo, ut annuntiarem vobis
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diff changeset
6695 verba eius</i>. Reductio autem mentium discipulorum in Deum ponitur
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diff changeset
6696 cum dicit <i>et ipsi acceperunt</i>. Ubi ponitur duplex acceptio
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diff changeset
6697 correspondens duplici dationi praedictae. Una respondet secundae
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diff changeset
6698 dationi, cum dicit <i>et ipsi acceperunt</i>, a me, non existentes
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diff changeset
6699 rebelles; Is. l, 5: <i>dominus Deus aperuit mihi aurem; ego autem
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diff changeset
6700 non contradico</i>; supra VI, 45: <i>omnis qui audivit a patre et
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diff changeset
6701 didicit, venit ad me</i>. Et accipientes <i>cognoverunt</i>, quia
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diff changeset
6702 tu omnia mihi dedisti, quod respondet primae dationi. Et, secundum
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parents: 30
diff changeset
6703 Augustinum, hoc quod addit <i>crediderunt quia tu me misisti</i>,
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diff changeset
6704 est expositivum praecedentium. Duplex enim est cognitio divinorum:
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diff changeset
6705 una perfecta, quae est gloriae per apertam visionem; alia
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diff changeset
6706 imperfecta, quae est viae per fidem; I Cor. XIII, v. 12: <i>videmus
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diff changeset
6707 nunc per speculum in aenigmate</i>, quantum ad secundum, <i>tunc
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diff changeset
6708 autem facie ad faciem</i>, quantum ad primum. Dicit ergo
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diff changeset
6709 <i>cognoverunt quia a te exivi</i>. Sed qua cognitione? Numquid
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diff changeset
6710 patriae? Non; sed fidei: unde subdit <i>et crediderunt</i>, quasi
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diff changeset
6711 hoc ipsum sit cognoscere quod credere. <i>Crediderunt</i>, inquam,
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diff changeset
6712 <i>vere</i>, idest firmiter et stabiliter; supra XVI, 31: <i>modo
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6713 creditis?</i> Scilicet stabiliter. <i>Ecce venit hora</i>, scilicet
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diff changeset
6714 cum perfecte creditis. Et utitur praeterito pro futuro, tum propter
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diff changeset
6715 certitudinem rei futurae, tum propter infallibilitatem divinae
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diff changeset
6716 praedestinationis. Vel secundum Chrysostomum, loquitur de
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diff changeset
6717 praeterito: et haec dicit esse facta, quia iam inchoata erant.
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diff changeset
6718 Dicendum ergo ut utrumque sensum concordemus, quia haec omnia iam
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6719 inchoata erant, sed perficienda restabant. Ergo quantum pertinet ad
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diff changeset
6720 inchoationem, loquitur de praeterito; sed quantum ad
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diff changeset
6721 consummationem, loquitur de futuro, quae fienda erant per adventum
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diff changeset
6722 spiritus sancti. Sed quid crediderunt? <i>Quia tu me misisti</i>;
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diff changeset
6723 Gal. IV, 4: <i>misit Deus filium suum</i> et cetera. Quod, secundum
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diff changeset
6724 Augustinum, idem est quod est <i>a te exivi</i>. Sed hoc est contra
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diff changeset
6725 Hilarium, quia, secundum eum, ut dictum est, exire pertinet ad
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diff changeset
6726 aeternam generationem, mitti vero ad incarnationem. Sed dicendum,
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diff changeset
6727 quod de Christo possumus loqui dupliciter; scilicet secundum
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diff changeset
6728 divinitatem, et sic quantum ad filium Dei, aliud est exire et aliud
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diff changeset
6729 mitti, ut Hilarius dicit, vel secundum humanitatem: et sic quantum
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diff changeset
6730 ad filium hominis, idem est exire et mitti, ut dicit Augustinus.
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diff changeset
6731 Hic ponuntur rationes orationis ex parte Christi. Et ponit ad hoc
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6732 tres rationes. Una sumitur ex dominio quod super eos acceperat: et
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diff changeset
6733 ad hoc dicit <i>ego pro eis</i>, scilicet discipulis, <i>rogo</i>.
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diff changeset
6734 Ubi primo ponit rationem ipsam; secundo manifestat eam, ibi <i>quia
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diff changeset
6735 tui sunt</i>. Ratio autem quare quis sit audiendus, et orare debeat
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diff changeset
6736 pro aliis, est si illi specialiter pertineant ad ipsum; orationes
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diff changeset
6737 enim generales minus exaudiuntur; et ideo dicit <i>pro eis rogo,
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6738 non pro mundo</i>, idest mundi dilectoribus, <i>sed pro his quos
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diff changeset
6739 dedisti mihi</i> ut discipulos et obedientes specialiter, quamvis
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diff changeset
6740 omnia sint mea, potestate. Ps. II, 8: <i>postula a me, et dabo tibi
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parents: 30
diff changeset
6741 gentes haereditatem tuam</i>. Sed contra. Videtur quod pro omnibus
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diff changeset
6742 rogaverit: I Io. II, 1: <i>advocatum habemus apud patrem Iesum
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diff changeset
6743 Christum iustum; et ipse est propitiatio pro peccatis nostris; non
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diff changeset
6744 solum autem nostris, sed et totius mundi</i>; I Tim. II, 4: <i>qui
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diff changeset
6745 vult omnes homines salvos fieri, et ad agnitionem veritatis
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diff changeset
6746 venire</i>. Responsio. Dicendum, quod Christus, quantum est de se,
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diff changeset
6747 pro omnibus oravit, quia oratio sua, quantum est de se, efficax est
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diff changeset
6748 ut valeat toti mundo; sed tamen non in omnibus sortitur effectum,
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diff changeset
6749 nisi in sanctis et electis Dei: et hoc propter impedimentum
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diff changeset
6750 mundanorum. Et rationem manifestat dicens <i>tui erant</i>,
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diff changeset
6751 scilicet per aeternam praedestinationem. Sed non erant ita tui ut
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diff changeset
6752 filius eos non haberet, nec ita dantur filio ut auferantur patri;
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diff changeset
6753 unde dicit <i>et omnia mea tua sunt, et tua mea sunt</i>: in quo
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diff changeset
6754 ostenditur aequalitas filii ad patrem, qui, secundum quod Deus, ab
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diff changeset
6755 aeterno habet omnia quae pater habet. Sed notandum, quod pater
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diff changeset
6756 habet quaedam quae pertinent ad essentiam suam, sicut est
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diff changeset
6757 sapientia, bonitas et huiusmodi, quae nihil aliud sunt quam sua
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6758 essentia: et hoc protestatur filius se habere; supra XVI, 14, ubi
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diff changeset
6759 loquitur de processione spiritus sancti, <i>Deo meo accipiet, et
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diff changeset
6760 annuntiabit vobis</i>: et hoc ideo, quia <i>quaecumque habet pater,
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diff changeset
6761 mea sunt</i>. Et dicit <i>omnia</i>, quia licet unum re sint, tamen
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diff changeset
6762 multa ratione. Secundo habet quaedam quae pertinent ad possessionem
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diff changeset
6763 sanctitatis, quae sunt ei consecrata per fidem, sicut sunt omnes
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diff changeset
6764 sancti et electi, de quibus dicit supra eodem, <i>tui erant</i>. Et
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6765 etiam ista omnia protestatur filius se habere, cum dicit hic, de
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6766 eis loquens <i>et tua mea sunt</i>: quia scilicet ad hoc
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6767 praedestinati sunt ut fruantur filio, sicut et patre. Tertio modo
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6768 habet pater quaedam per modum possessionis communiter, sicut omnes
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diff changeset
6769 res creatas; Ps. XXIII, 1: <i>domini est terra et plenitudo
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6770 eius</i>. Et haec etiam omnia sunt filii. Unde in parabola de filio
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diff changeset
6771 prodigo, Lc. c. XV, 31, dicit pater filio maiori: <i>omnia mea tua
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6772 sunt</i>. Secunda ratio sumitur ex gloria quam Christus habebat in
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6773 eis: quia gloriam eius iam partim cognoscebant, et adhuc magis
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6774 cognoscituri erant; II Petr. I, 16: <i>non indoctas fabulas secuti,
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6775 notam fecimus vobis domini nostri Iesu Christi virtutem et
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6776 praesentiam, sed speculatores facti illius magnitudinis</i>. Tertia
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6777 ratio sumitur ex absentia qua ab eis corporaliter recedebat; unde
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6778 dicit <i>et iam non sum in mundo</i>. Ubi sciendum est, quod
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diff changeset
6779 dupliciter dicitur aliquid esse in mundo: scilicet adhaerendo mundo
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diff changeset
6780 per affectum; I Io. II, 16: <i>omne quod est in mundo
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diff changeset
6781 concupiscentia carnis est, et concupiscentia oculorum, et superbia
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6782 vitae</i>. Sed hoc modo non est dicendum quod Christus iam non sit
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6783 in mundo, cum numquam fuerit in mundo, ei per affectum inhaerendo.
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diff changeset
6784 Sed est alio modo intelligendum, scilicet quod iam non sit in mundo
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6785 praesentia corporali: quia mox futurum erat ut qui in mundo
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6786 corporaliter fuerat, corporaliter ipsum relinqueret. <i>Et hi</i>,
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diff changeset
6787 scilicet discipuli, <i>in mundo sunt</i>, scilicet praesentia
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parents: 30
diff changeset
6788 corporali; <i>et ego ad te venio</i>, secundum quod homo, scilicet
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6789 ad participationem gloriae tuae, et exaltationem usque ad dexteram
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6790 tuam et cetera. Et ideo iustum est ut pro eis orem a quibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6791 corporaliter recessurus sum.</p>
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parents: 30
diff changeset
6792 <br />
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parents: 30
diff changeset
6793 <div class="D">Lectio 3</div>
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parents: 30
diff changeset
6794 <p title="Super Io., cap. 17 l. 3"><a name="87536"><span class=
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parents: 30
diff changeset
6795 "ref">[87536] Super Io., cap. 17 l. 3</span></a> Positis rationibus
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parents: 30
diff changeset
6796 orandi pro apostolis, hic ponit petitiones quas pro eis porrigebat,
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parents: 30
diff changeset
6797 et primo petit eorum conservationem; secundo sanctificationem, ibi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6798 <i>sanctifica eos</i>. Sed conservationem a malo, sanctificationem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6799 in bono. Circa primum duo facit. Primo petit eorum conservationem;
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parents: 30
diff changeset
6800 secundo ponit conservationis necessitatem, ibi <i>cum essem cum
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parents: 30
diff changeset
6801 eis, ego servabam eos</i>. Circa primum consideranda sunt quatuor.
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parents: 30
diff changeset
6802 Primo a quo petat; secundo quid petat; tertio pro quibus; quarto ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6803 quid petit. Petit quidem a patre: unde dicit <i>pater</i>; et
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parents: 30
diff changeset
6804 merito, quia ipse est principium omnis boni; Iac. I, 17: <i>omne
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6805 datum optimum et omne donum perfectum desursum est, descendens a
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6806 patre luminum</i>. Sed addit <i>sancte</i>, quia etiam in ipso est
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parents: 30
diff changeset
6807 principium et origo totius sanctitatis, et quia finaliter
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6808 sanctificationem petebat; Lev. XIX, 2: <i>sancti eritis, quia ego
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6809 sanctus sum, dominus Deus vester</i>; I Reg. II, 2: <i>non est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6810 sanctus ut est dominus</i>. Petit autem conservationem eorum. Unde
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parents: 30
diff changeset
6811 dicit <i>serva eos</i>; quia, ut dicitur in Ps. CXXVI, v. 1:
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parents: 30
diff changeset
6812 <i>nisi dominus custodierit civitatem, frustra vigilat qui custodit
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parents: 30
diff changeset
6813 eam</i>. Non enim bonum nostrum est in hoc solum quod habemus esse
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parents: 30
diff changeset
6814 a Deo, sed oportet quod conservemur ab eo. Quia, ut dicit
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parents: 30
diff changeset
6815 Gregorius, omnia in nihilum redigerentur, nisi manus omnipotentis
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parents: 30
diff changeset
6816 contineret; Hebr. I, 3: <i>portans omnia verbo virtutis suae</i>.
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parents: 30
diff changeset
6817 Et ideo Psalmista petebat: <i>conserva me, domine, quoniam speravi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6818 in te</i>. Conservatur autem homo a malo et a peccato in nomine
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6819 Dei: unde dicit <i>in nomine tuo</i>, idest, per virtutem nominis
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parents: 30
diff changeset
6820 tui et tuae cognitionis: quia in hoc est gloria et salus nostra;
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6821 Ps. XIX, 8: <i>hi in curribus et hi in equis; nos autem in nomine
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6822 domini Dei nostri invocabimus</i>. Petit autem pro sibi datis: unde
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6823 dicit <i>quos dedisti mihi</i>, Eccle. VII, 14: <i>inspice in omnia
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parents: 30
diff changeset
6824 opera domini, quod nemo possit corrigere quem ille despexerit</i>.
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parents: 30
diff changeset
6825 Nullus enim potest conservari a malo nisi per electionem divinam,
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parents: 30
diff changeset
6826 quae designatur, cum dicit <i>quos dedisti mihi</i>, idest dono
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parents: 30
diff changeset
6827 tuae gratiae, ut mihi adhaererent; Matth. XIX, 11: <i>non omnes
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6828 capiunt verbum hoc, sed quibus datum est</i>. Qui enim sic dantur
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parents: 30
diff changeset
6829 Christo, conservantur a malo. Ad quid ergo petit eos conservari,
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parents: 30
diff changeset
6830 subdit dicens <i>ut sint unum sicut et nos</i>; quod potest
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parents: 30
diff changeset
6831 dupliciter continuari ad praecedentia. Uno modo ut designet modum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6832 conservationis, ut sit sensus: ita servabuntur, <i>ut sint
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6833 unum</i>; nam quaelibet res conservatur in esse quamdiu est una,
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parents: 30
diff changeset
6834 quae desinit esse per divisionem; Matth. XII, 25: <i>omne regnum in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6835 seipsum divisum desolabitur</i>. Et ideo Ecclesia potest
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6836 conservari, et homines, si sint unum. Alio modo ut sit finis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6837 conservationis, ut sit sensus: et ad hoc conserventur, <i>ut sint
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6838 unum</i>: nam in unitate spiritus consistit nostra perfectio tota;
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parents: 30
diff changeset
6839 Eph. IV, 3: <i>solliciti servare unitatem spiritus in vinculo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6840 pacis</i>; Ps. CXXXII, 1: <i>ecce quam bonum et quam iucundum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6841 habitare fratres in unum</i>. Sed addit <i>sicut nos unum
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parents: 30
diff changeset
6842 sumus</i>. Sed contra. Ipsi sunt unum secundum essentiam: ergo et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6843 nos erimus unum per essentiam. Sed hoc non est verum. Responsio.
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parents: 30
diff changeset
6844 Dicendum, quod uniuscuiusque perfectio nihil est aliud quam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6845 participatio divinae similitudinis. In tantum enim sumus boni
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parents: 30
diff changeset
6846 inquantum Deo assimilamur. Unitas ergo nostra intantum est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6847 perfectiva inquantum participat unitatem divinam. Est autem duplex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6848 unitas in divinis: scilicet naturae, supra X, 30: <i>ego et pater
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6849 unum sumus</i>, et unitas amoris in patre et filio, quae est unitas
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6850 spiritus. Et utraque est in nobis, non quidem per aequiparationem,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6851 sed per similitudinem quamdam: pater enim et filius sunt eiusdem
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parents: 30
diff changeset
6852 naturae numero, nos autem sumus unum in natura secundum speciem.
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parents: 30
diff changeset
6853 Item ipsi sunt unum per amorem non participatum ex dono alicuius,
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parents: 30
diff changeset
6854 sed ab eis procedentem: nam pater et filius diligunt se spiritu
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parents: 30
diff changeset
6855 sancto; nos autem per amorem participatum ex aliquo superiori.
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parents: 30
diff changeset
6856 Necessitatem autem huius conservationis ponit dicens <i>cum essem
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parents: 30
diff changeset
6857 cum eis, ego servabam eos in nomine tuo</i>: quae causatur ex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6858 duobus. Primo quidem ex recessu sui; secundo ex odio mundi, ibi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6859 <i>ego dedi eis sermonem tuum</i>. Circa primum tria facit. Primo
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parents: 30
diff changeset
6860 ponit conservationis studium, quod dominus cum esset praesens, eis
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parents: 30
diff changeset
6861 exhibuit; secundo insinuat discessum quo ad patrem redit, ibi
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parents: 30
diff changeset
6862 <i>nunc autem ad te venio</i>; tertio assignat rationem quare haec
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6863 verba protulit, ibi <i>et haec loquor</i> et cetera. Circa primum
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parents: 30
diff changeset
6864 tria facit. Primo proponit conservandi modum; secundo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6865 conservationis debitum; tertio conservationis efficaciam, sive
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ht
parents: 30
diff changeset
6866 effectum. Sed modus conservandi est congruus, quia virtute patris;
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parents: 30
diff changeset
6867 unde dicit <i>cum essem cum eis</i>, scilicet praesentia corporali,
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parents: 30
diff changeset
6868 Baruch III, 38: <i>post haec in terris visus est, et cum hominibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6869 conversatus est, ego</i>, scilicet filius hominis, <i>servabam</i>,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6870 idest custodiebam, <i>eos</i> a malo et peccato; sed non virtute
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6871 humana, immo divina, quia <i>in nomine tuo</i>: quod quidem nomen
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parents: 30
diff changeset
6872 etiam commune est patri et filio et spiritui sancto; Matth. ult.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6873 19: <i>baptizantes eos in nomine patris et filii et spiritus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6874 sancti</i>. Et hoc quidem, tum quia pater et filius sunt unus Deus,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6875 tum quia in nomine patris intelligitur etiam nomen filii: pater
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6876 enim dicitur qui habet filium. Sed attende, quia supra cum negasset
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6877 se habere Daemonium, non negavit se Samaritanum, idest custodem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6878 esse, quia custos est; Is. XXI, 11: <i>custos quid de nocte?</i>
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6879 Scilicet huius mundi. Ipse enim sicut pastor custodit gregem suum.
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parents: 30
diff changeset
6880 Sed conservationis debitum ponit dicens <i>quos dedisti mihi</i>:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6881 custos enim tenetur custodire suae custodiae deputatos; III Reg.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6882 XX, 39: <i>custodi virum istum</i>; Habac. c. II, 1: <i>super
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6883 custodiam meam stabo</i>. Sic stat praelatus quando diligenter
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6884 invigilat super his qui sibi sunt deputati; Lc. II, 8: <i>pastores
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6885 erant in regione eadem vigilantes, et custodientes vigilias noctis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6886 super gregem suum</i>. Sed efficacia custodiae est perfecta, quia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6887 <i>nemo ex iis periit</i>; supra X, 27: <i>oves meae vocem meam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6888 audiunt, et non rapiet eas quisquam de manu mea</i>; et supra VI,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6889 v. 40: <i>omnis qui credit in eum, habet vitam aeternam</i>. Sed ab
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6890 hac efficacia excipitur unus, scilicet <i>filius perditionis</i>,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6891 scilicet Iudas; qui dicitur filius perditionis, quasi ad perpetuam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6892 perditionem praescitus et praeordinatus. Sic enim aliqui deputati
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6893 ad mortem dicuntur filii mortis; I Reg. XXVI, 16: <i>omnes vos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6894 filii mortis estis</i>; Matth. XXIII, 15: <i>circuitis mare et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6895 aridam ut faciatis unum proselytum (...) et facitis eum filium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6896 mortis duplo quam vos</i>. Sed nota, quod interlinearis habet:
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parents: 30
diff changeset
6897 <i>filius mortis, idest praedestinatus perditioni</i>; cum tamen
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6898 raro inveniatur quod praedestinatio ponatur in malum. Unde hic
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ht
parents: 30
diff changeset
6899 sumitur communiter pro scientia vel ordinatione. Ideo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6900 praedestinatio semper in bonum ponitur, quia habet duplicem
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parents: 30
diff changeset
6901 effectum gratiae et gloriae; et ad utrumque Deus ordinat. Sed in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6902 reprobatione duo sunt, culpa et poena temporaliter: et ad unum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6903 eorum Deus tantum ordinat, scilicet ad poenam, et non per se. <i>Ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6904 Scriptura</i>, qua scilicet praedixisti, scilicet in Ps. CVIII, 1:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6905 <i>Deus laudem meam ne tacueris: quia os peccatoris et os dolosi
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parents: 30
diff changeset
6906 super me apertum est</i>, quod scilicet esset me proditurus:
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parents: 30
diff changeset
6907 <i>impleretur. Nunc autem ad te venio</i>, deserens eos corporali
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parents: 30
diff changeset
6908 praesentia; supra XVI, 28: <i>iterum relinquo mundum, et vado ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6909 patrem</i>. Sed quia haec verba in corde male intelligentium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6910 possent infidelitatis scandalum generare, quasi non posset eos
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6911 servare ab eis recedens vel quod pater eos ante non servasset: sed
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6912 quidem et pater eos ante servabat, unde dixit: <i>ego servabam eos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6913 in nomine tuo</i>, sed et filius post suum recessum eos servare
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6914 potuit. Et ideo rationem dictorum assignans, dicit <i>et haec
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
6915 loquor in mundo, ut habeant gaudium meum impletum in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6916 semetipsis</i>; quasi dicat: locutus sum sicut homo orans; sed
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6917 <i>haec loquor</i> propter consolationem discipulorum aestimantium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6918 me esse hominem purum, ut saltem consolentur in hoc quod eos tibi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6919 patri, quem maiorem credunt, recommendo, gaudentes se esse in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6920 protectione patris. Et hoc, secundum Chrysostomum. Vel secundum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6921 Augustinum, ut referantur haec verba ad hoc quod supra dixit: <i>ut
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parents: 30
diff changeset
6922 sint unum sicut et nos sumus</i>. Et sic ponuntur ut fructus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6923 unitatis; quasi diceret <i>ut habeant gaudium</i>, iam superius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6924 expressum, quo scilicet in me gaudeant, vel quod eis est a me,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6925 <i>plenum in semetipsis</i>: quod quidem consequentur per unitatem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6926 spiritus, per quam pervenient ad gaudium vitae aeternae, quod est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6927 plenum. Ideo autem gaudium ad unitatem sequitur, quia unitas et pax
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6928 faciunt perfecte gaudere; Prov. XII, 20: <i>qui ineunt pacis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6929 consilia, sequitur eos gaudium</i>; Gal. V, 22: <i>fructus autem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6930 spiritus est gaudium</i> et cetera. Hic ponitur alia conservationis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6931 necessitas, quae causatur ex odio mundi, et primo proponit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6932 beneficium quod discipulis contulerat; secundo odium mundi quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6933 incurrerant, ibi <i>et mundus eos odio habuit</i>; tertio petit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6934 auxilium patris, quod eos protegat, ibi <i>non rogo ut tollas eos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6935 de mundo, sed ut serves eos a malo</i>. Dicit ergo primo <i>ego
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6936 dedi eis sermonem tuum</i>, idest quem a te recepi. Supra eodem
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parents: 30
diff changeset
6937 <i>verba quae dedisti mihi, dedi eis, et ipsi acceperunt</i>. Vel
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parents: 30
diff changeset
6938 <i>dedi</i>, idest dabo per inspirationem Paracliti, <i>sermonem
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parents: 30
diff changeset
6939 tuum</i>, idest de te; quod quidem est maximum donum et beneficium;
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parents: 30
diff changeset
6940 Prov. IV, 2: <i>donum bonum tribuam vobis: legem meam ne
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diff changeset
6941 derelinquatis</i>. Sed ex hoc secutum est odium mundi, quia
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diff changeset
6942 scilicet ex hoc quod susceperunt sermonem tuum, <i>mundus eos odio
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diff changeset
6943 habuit</i>; Lc. VI, 22: <i>beati eritis cum vos oderint homines</i>
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diff changeset
6944 etc.; I Io. III, 13: <i>nolite mirari si odit vos mundus</i>. Causa
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parents: 30
diff changeset
6945 autem huius odii est quia recesserunt de mundo. Sermo enim Dei
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parents: 30
diff changeset
6946 facit homines a mundo recedere: nam Deo coniungit, cui nullus
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parents: 30
diff changeset
6947 coniungi potest nisi a mundo recedat, qui enim diligit mundum, non
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diff changeset
6948 est perfecta caritas Dei in illo; et ideo dicit <i>quia non sunt de
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diff changeset
6949 hoc mundo</i>; supra XV, v. 19: <i>quia ego elegi vos de mundo,
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diff changeset
6950 propterea odit vos mundus</i>. Naturale enim est unicuique quod
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diff changeset
6951 sibi simile est diligere; Eccli. c. XIII, 19: <i>omne animal
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parents: 30
diff changeset
6952 diligit sibi simile, et odio habet dissimile</i>; Sap. II, 15:
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parents: 30
diff changeset
6953 <i>gravis est nobis etiam ad videndum; et hoc quia dissimilis est
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parents: 30
diff changeset
6954 aliis vita illius</i>. Et ad hoc ponit exemplum, qualiter scilicet
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diff changeset
6955 non sunt de mundo, dicens <i>sicut et ego non sum de mundo</i>:
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diff changeset
6956 quod intelligendum est quantum ad amorem, quia sicut Christus in
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diff changeset
6957 mundo non erat per affectum, sic nec isti; non autem quantum ad
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diff changeset
6958 originem, quia aliquando de mundo fuerunt. Christus autem numquam,
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parents: 30
diff changeset
6959 quia etiam quantum ad nativitatem carnis natus est de spiritu
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diff changeset
6960 sancto. Matth. c. I; supra VIII, 23: <i>vos de mundo hoc estis; ego
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parents: 30
diff changeset
6961 non sum de hoc mundo</i>. Auxilium autem contra odium petit, dicens
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diff changeset
6962 <i>non rogo ut tollas eos de mundo, sed ut serves eos a malo</i>,
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diff changeset
6963 et primo ponit suam petitionem; secundo assignat petitionis
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diff changeset
6964 rationem, ibi <i>de mundo non sunt</i>. Circa primum duo ponit,
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diff changeset
6965 quorum unum dicit se non petere, scilicet ut non tollantur de
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parents: 30
diff changeset
6966 mundo. Contra. Quomodo tolli possunt de mundo qui de mundo non
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diff changeset
6967 sunt? Sed dicendum, quod de mundo quidem non erant per affectum,
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diff changeset
6968 sicut supra dixit, sed de mundo per corporalem conservationem; et
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diff changeset
6969 secundum hoc noluit ut tollerentur de mundo: et hoc propter
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parents: 30
diff changeset
6970 utilitatem fidelium, qui per eos credituri erant; Mc. ult., 15:
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parents: 30
diff changeset
6971 <i>euntes in mundum universum, praedicate Evangelium omni
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parents: 30
diff changeset
6972 creaturae</i>. Sed aliud petit, ut scilicet in mundo corporaliter
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parents: 30
diff changeset
6973 conversantes, <i>serves a malo</i>, scilicet mundi: grave enim est
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parents: 30
diff changeset
6974 ut homo inter malos existens a malo immunis existat, praecipue cum
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parents: 30
diff changeset
6975 totus mundus in maligno positus sit; Is. XLIII, 2: <i>cum
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parents: 30
diff changeset
6976 transieris per aquas, tecum ero, et flumina non operient te</i>.
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diff changeset
6977 Ratio autem petitionis ponitur cum dicit <i>de mundo non sunt</i>.
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diff changeset
6978 Ubi videtur esse intricatio verborum et inutilis repetitio; cum
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parents: 30
diff changeset
6979 dicat eadem verba supra. Sed quidem non est inutilis repetitio:
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diff changeset
6980 quia ad aliud dicuntur ibi, et ad aliud hic. Ibi enim dicuntur ad
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parents: 30
diff changeset
6981 ostendendam causam quare odio habeantur a mundo: hic vero dicuntur
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parents: 30
diff changeset
6982 ad assignandam rationem quare debeant conservari a Deo. Ex quo
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parents: 30
diff changeset
6983 datur intelligi quod idem est propter quod sancti odiuntur a mundo
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diff changeset
6984 et diliguntur a Deo, scilicet contemptus mundi; Iac. II, 5:
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parents: 30
diff changeset
6985 <i>nonne vos elegit Deus pauperes in hoc mundo, divites in fide et
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parents: 30
diff changeset
6986 haeredes regni quod promisit Deus diligentibus se?</i> Et ideo
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parents: 30
diff changeset
6987 quodlibet bonum quod facit reddit hominem mundo odibilem, sed Deo
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diff changeset
6988 dilectum; Ex. VIII, 26: <i>abominationes Aegyptiorum immolabimus
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diff changeset
6989 domino Deo nostro</i>.</p>
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parents: 30
diff changeset
6990 <br />
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parents: 30
diff changeset
6991 <div class="D">Lectio 4</div>
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diff changeset
6992 <p title="Super Io., cap. 17 l. 4"><a name="87537"><span class=
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diff changeset
6993 "ref">[87537] Super Io., cap. 17 l. 4</span></a> Supra dominus
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parents: 30
diff changeset
6994 petiit discipulorum conservationem, hic petit eorum
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parents: 30
diff changeset
6995 sanctificationem et primo petit eorum sanctificationem; secundo
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parents: 30
diff changeset
6996 sanctificationis assignat necessitatem, ibi <i>sicut tu me misisti
495930650732 to XML, fix initial link by hand
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diff changeset
6997 in mundum</i>; tertio insinuat huius sanctificationis inchoationem,
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diff changeset
6998 ibi <i>et ego pro eis sanctifico meipsum</i>. Dicit ergo: sic petii
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diff changeset
6999 quod serventur a malo, sed hoc non sufficit nisi perficiantur in
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diff changeset
7000 bono; Ps. XXXVI, 27: <i>declina a malo, et fac bonum</i>. Et ideo,
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parents: 30
diff changeset
7001 <i>pater, sanctifica</i>, idest perfice, <i>eos</i>, et sanctos
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parents: 30
diff changeset
7002 fac. Et hoc <i>in veritate</i>, idest in me filio tuo, qui sum
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parents: 30
diff changeset
7003 veritas, supra XIV, 6, quasi diceret: fac eos participes meae
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parents: 30
diff changeset
7004 perfectionis et sanctitatis. Et ideo addit <i>sermo tuus</i>, idest
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parents: 30
diff changeset
7005 verbum tuum, <i>veritas est</i>, ut sit sensus: <i>sanctifica
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parents: 30
diff changeset
7006 eos</i> in me <i>veritate</i>, quia ego verbum tuum sum veritas.
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diff changeset
7007 <i>Vel sanctifica eos</i>, immittendo eis spiritum sanctum; et hoc
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parents: 30
diff changeset
7008 <i>in veritate</i>, idest in cognitione veritatis fidei et tuorum
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parents: 30
diff changeset
7009 mandatorum; supra VIII, 32: <i>cognoscetis veritatem, et veritas
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parents: 30
diff changeset
7010 liberabit vos</i>. Nam per fidem et cognitionem veritatis
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parents: 30
diff changeset
7011 sanctificamur; Rom. III, 22: <i>iustitia enim Dei per fidem Iesu
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parents: 30
diff changeset
7012 Christi, in omnes et super omnes qui credunt in eum</i>. Et ideo
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parents: 30
diff changeset
7013 subdit <i>sermo tuus veritas est</i>: quia scilicet veritas
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diff changeset
7014 sermonum Dei nullam habet falsitatem admixtam; Prov. VIII, 8:
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diff changeset
7015 <i>recti sunt sermones mei, non est in eis pravum quid neque
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diff changeset
7016 perversum</i>. Et quia sermo eius docet veritatem increatam. Vel
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parents: 30
diff changeset
7017 aliter. In veteri testamento erat modus loquendi, quod omne quod
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parents: 30
diff changeset
7018 deputatur cultui divino, dicitur sanctificari; Ex. XXVIII, 1:
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diff changeset
7019 <i>applica ad me Aaron fratrem tuum cum filiis suis de medio
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parents: 30
diff changeset
7020 filiorum Israel, ut sacerdotio fungantur mihi</i>. Dicit ergo
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parents: 30
diff changeset
7021 <i>sanctifica</i>, idest deputa quasi per modum sanctificationis,
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diff changeset
7022 <i>eos in veritate</i>, idest tuae veritati praedicandae: quia
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diff changeset
7023 <i>sermo tuus</i>, quem debent praedicare, <i>veritas est</i>. Et
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parents: 30
diff changeset
7024 necessitas sanctificationis subditur cum dicit <i>sicut tu me
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diff changeset
7025 misisti in mundum, ita et ego misi eos in mundum</i>; quasi dicat:
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diff changeset
7026 ad hoc ego veni ut praedicarem veritatem, infra XVIII, 37: <i>in
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parents: 30
diff changeset
7027 hoc natus sum (...) ut testimonium perhibeam veritati</i>: ita et
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parents: 30
diff changeset
7028 ego misi discipulos ad veritatem praedicandam; Mc. ult., 15:
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parents: 30
diff changeset
7029 <i>euntes in mundum universum, praedicate Evangelium omni
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parents: 30
diff changeset
7030 creaturae</i>. Necesse ergo habent quod in veritate testificentur;
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parents: 30
diff changeset
7031 infra XX, 21: <i>sicut misit me pater, et ego mitto vos</i>. Sed
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diff changeset
7032 debent sanctificari non solum propter officium ad quod deputantur,
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diff changeset
7033 sed quia iam inchoata est per me; unde dicit <i>et pro eis ego
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parents: 30
diff changeset
7034 sanctifico meipsum</i>. Secundum Augustinum enim sciendum est, quod
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parents: 30
diff changeset
7035 in Christo est duplex natura: sed quantum ad divinam Christus est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7036 sanctus per essentiam, quantum vero ad humanam Christus est sanctus
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parents: 30
diff changeset
7037 per gratiam, quae derivatur a divina natura. Dicit ergo secundum
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parents: 30
diff changeset
7038 divinitatem <i>sanctifico meipsum</i>, assumendo carnem pro eis: et
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parents: 30
diff changeset
7039 hoc, ut sanctitas gratiae, quae est a me Deo in me homine,
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parents: 30
diff changeset
7040 derivetur a me eis; quia <i>de plenitudine eius omnes
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diff changeset
7041 accepimus</i>; supra I, 16. Ps. CXXXII, 2: <i>sicut unguentum quod
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diff changeset
7042 est in capite</i>, Christi quod est Deus, <i>quod descendit in
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diff changeset
7043 barbam Aaron</i>, idest in humanitatem, et ab hac, <i>descendit in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7044 oram vestimenti eius</i>, idest in nos. Vel aliter, secundum
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parents: 30
diff changeset
7045 Chrysostomum, rogavit ut sanctificarentur sanctificatione
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parents: 30
diff changeset
7046 spirituali. In veteri autem testamento erant iustificationes
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parents: 30
diff changeset
7047 carnales; Hebr. IX, 10: <i>iustitiis carnis usque ad tempus
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parents: 30
diff changeset
7048 correctionis impositis</i>. Sed illae erant figurae spiritualis
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parents: 30
diff changeset
7049 sanctificationis, quae tamen fiebant per aliquod sacrificium; et
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parents: 30
diff changeset
7050 ideo ad sanctificationem discipulorum competebat fieri aliquod
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diff changeset
7051 sacrificium. Et hoc est quod dicit: ut sanctificentur ipsi, ego iam
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diff changeset
7052 sanctifico me; idest offero me sacrificium; Hebr. c. IX, 14:
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diff changeset
7053 <i>obtulit semetipsum Deo</i>; ibid. XIII, v. 12: <i>propter quod
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diff changeset
7054 Iesus, ut sanctificaret per suum sanguinem populum, extra portam
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diff changeset
7055 passus est</i>. Et hoc <i>in veritate</i>, non in figura, sicut in
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diff changeset
7056 veteri testamento.</p>
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parents: 30
diff changeset
7057 <br />
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diff changeset
7058 <div class="D">Lectio 5</div>
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diff changeset
7059 <p title="Super Io., cap. 17 l. 5"><a name="87538"><span class=
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diff changeset
7060 "ref">[87538] Super Io., cap. 17 l. 5</span></a> Postquam dominus
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diff changeset
7061 oravit pro suis discipulis, hic rogat communiter pro fidelibus
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parents: 30
diff changeset
7062 omnibus, et primo proponit orationem; secundo subiungit
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parents: 30
diff changeset
7063 exauditionis rationem, ibi <i>pater iuste, mundus te non
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diff changeset
7064 cognovit</i>. In oratione autem duo petit a patre discipulis suis.
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diff changeset
7065 Primo quidem unitatis perfectionem; secundo gloriae visionem, ibi
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diff changeset
7066 <i>pater quod dedisti mihi, volo ut ubi ego sum et illi sint
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diff changeset
7067 mecum</i>. Circa primum duo facit. Primo petit quasi homo unitatis
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diff changeset
7068 perfectionem; secundo ostendit quod ipse ut Deus fecerit eis
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diff changeset
7069 potestatem ad hanc unitatem consequendam, ibi <i>et ego claritatem
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diff changeset
7070 quam dedisti mihi, dedi eis</i>. Circa primum duo facit. Primo
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diff changeset
7071 proponit pro quibus petit; secundo subdit quid petit, ibi <i>ut
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diff changeset
7072 omnes unum sint</i> et cetera. Petit autem pro toto coetu fidelium,
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diff changeset
7073 unde dicit: dixi, quod conserves discipulos a malo, et quod
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diff changeset
7074 sanctifices eos in veritate; sed <i>non pro eis rogo tantum, sed
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diff changeset
7075 etiam pro eis qui credituri sunt</i>, idest pro illis quorum fides
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diff changeset
7076 confirmabitur: et hoc <i>per verbum eorum</i>, idest apostolorum.
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diff changeset
7077 Et iuste rogat, quia nullus salvatur, nisi per intercessionem
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diff changeset
7078 Christi. Ne autem solum apostoli salvarentur, sed etiam alii, ideo
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diff changeset
7079 etiam pro aliis orandum erat; Deut. IV, 37: <i>dilexit patres tuos,
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diff changeset
7080 et elegit semen eorum post eos</i>; Eccli. c. XLIV, 11: <i>cum
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diff changeset
7081 semine eorum permanebo, et haereditas sancta nepotes eorum</i>. Sed
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diff changeset
7082 contra. Videtur quod non oravit pro omnibus fidelibus suis. Nam pro
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diff changeset
7083 his hic orat qui convertendi erant per verba apostolorum: sed
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diff changeset
7084 antiqui patres et Ioannes Baptista non fuerunt conversi per verba
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diff changeset
7085 eorum. Ad quod dicendum, quod ipsi iam pervenerant ad
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diff changeset
7086 consummationem; et licet non fruerentur Dei visione, cum non esset
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diff changeset
7087 solutum pretium, tamen cum meritis suis hinc abierant, ita ut
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diff changeset
7088 statim aperta ianua introducendi essent: et ideo oratione non
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diff changeset
7089 indigebant. Sed adhuc iterum quaeritur de aliquibus, qui non per
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parents: 30
diff changeset
7090 apostolorum verba crediderunt, sed immediate per Christum, sicut
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parents: 30
diff changeset
7091 Paulus; Gal. I, 12: <i>non ab hominibus neque per hominem accepi
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parents: 30
diff changeset
7092 illud neque didici, sed per revelationem Iesu Christi</i>. Et latro
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7093 in cruce, Lc. XXIII, 43. Non videtur ergo quod pro eis oraverit.
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parents: 30
diff changeset
7094 Sed ad hoc dicendum, secundum Augustinum, quod per verbum
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parents: 30
diff changeset
7095 apostolorum dicuntur credere non solum qui ab ipsis audierunt, sed
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parents: 30
diff changeset
7096 quicumque credunt per verbum quod apostoli praedicaverunt, quod est
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parents: 30
diff changeset
7097 verbum fidei, Rom. X, 8, quod dicitur verbum apostolorum, quia
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parents: 30
diff changeset
7098 ipsis principaliter commissum et praedicatum: quod etiam Paulo et
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parents: 30
diff changeset
7099 latroni in cruce est revelatum divinitus. Vel dicendum, quod qui
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parents: 30
diff changeset
7100 immediate a Christo et per Christum conversi sunt, sicut Paulus, et
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parents: 30
diff changeset
7101 latro in cruce, et si qui alii, computantur in parte orationis qua
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parents: 30
diff changeset
7102 dominus pro discipulis oravit. Unde dominus dixit (supra hoc cap.):
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parents: 30
diff changeset
7103 <i>quos dedisti mihi</i>, seu daturus es. Sed adhuc quaeritur de
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parents: 30
diff changeset
7104 nobis, qui non credimus per apostolos. Sed ad hoc dicendum, quod
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parents: 30
diff changeset
7105 licet non crediderimus per apostolos, credimus tamen per discipulos
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diff changeset
7106 eorum. Petit autem unitatis perfectionem, unde dicit <i>ut omnes
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parents: 30
diff changeset
7107 unum sint</i>. Ubi primo proponit unitatem quam petit; secundo
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parents: 30
diff changeset
7108 unitatis exemplum et causam, ibi <i>sicut tu, pater, in me, et ego
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parents: 30
diff changeset
7109 in te</i>; tertio unitatis fructum, ibi <i>ut mundus credat quia tu
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parents: 30
diff changeset
7110 me misisti</i>. Dicit ergo hoc rogo <i>ut omnes unum sint</i>. Nam,
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parents: 30
diff changeset
7111 ut Platonici dicunt ab hoc quaelibet res habet unitatem a quo habet
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parents: 30
diff changeset
7112 bonitatem. Bonum enim est quod est rei conservativum; nulla autem
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parents: 30
diff changeset
7113 res conservatur nisi per hoc quod est una. Et ideo dominus petens
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parents: 30
diff changeset
7114 discipulorum perfectionem in bonitate, petit quod sint unum; quod
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diff changeset
7115 quidem impletum est; Act. IV, 32: <i>multitudinis credentium erat
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diff changeset
7116 cor unum et anima una</i>; Ps. CXXXII, 1: <i>ecce quam bonum et
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parents: 30
diff changeset
7117 quam iucundum habitare fratres in unum</i>. Sed unitatis exemplum
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diff changeset
7118 et causam subdit, dicens: <i>sicut tu, pater, in me, et ego in
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parents: 30
diff changeset
7119 te</i>. Aliqui enim sunt unum, sed in malo. Unde hanc unitatem Deus
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parents: 30
diff changeset
7120 non petit, sed illam secundum quam homines uniuntur ad bonum,
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diff changeset
7121 scilicet in Deum; et ideo dicit: <i>sicut tu, pater, in me, et ego
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7122 in te</i>; idest hoc modo uniantur quod credant in me et in te;
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diff changeset
7123 Rom. XII, 5: <i>multi unum corpus sumus in Christo</i>; Eph. IV, 3:
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diff changeset
7124 <i>solliciti servare unitatem spiritus (...) qui est unus Deus, una
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diff changeset
7125 fides, unum Baptisma</i>. Et quidem in patre et filio qui sunt
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diff changeset
7126 unum, sumus unum: quia si diversa quaerimus credendo et
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parents: 30
diff changeset
7127 desiderando, affectus noster diversificatur ad multa. Sed Arius ex
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diff changeset
7128 hoc arguit, quod eodem modo filius est in patre et pater in filio,
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diff changeset
7129 quo nos sumus in Deo: sed nos non sumus per unitatem essentiae, sed
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diff changeset
7130 per conformitatem voluntatis et amoris: ergo et similiter pater non
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diff changeset
7131 est in filio per unitatem essentiae. Sed dicendum, quod in patre et
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diff changeset
7132 filio est duplex unitas, scilicet essentiae et amoris; et secundum
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diff changeset
7133 utramque pater est in filio, et filius in patre. Quod ergo hic
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diff changeset
7134 dicit <i>sicut tu, pater, in me, et ego in te</i>, potest referri
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diff changeset
7135 uno modo ad unitatem amoris, secundum Augustinum, ut sit sensus:
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diff changeset
7136 <i>sicut, te, pater, es in me</i> per amorem, quia caritas facit
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diff changeset
7137 unum esse cum Deo; quasi diceret: sicut pater diligit filium, et e
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diff changeset
7138 converso; ita ipsi diligant patrem et filium. Et sic ly
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diff changeset
7139 <i>sicut</i> non dicit aequiparantiam, sed quamdam remotam
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diff changeset
7140 similitudinem. Vel secundum Hilarium, potest referri ad unitatem
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parents: 30
diff changeset
7141 naturae: non quidem quod eadem natura numero sit in nobis cum patre
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diff changeset
7142 et filio, sicut est in eis; sed quod unitas nostra per hoc sit quod
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diff changeset
7143 assimilamur illi divinae naturae, per quam pater et filius sunt
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diff changeset
7144 unum. Hoc etiam modo ly <i>sicut</i> dicit imitationem quamdam. Et
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diff changeset
7145 inde est quod invitamur ad imitationem dilectionis divinae: Eph. V,
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diff changeset
7146 1: <i>estote imitatores Dei sicut filii carissimi, et ambulate in
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diff changeset
7147 dilectione, sicut et Christus dilexit nos</i>; et perfectionis, seu
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diff changeset
7148 bonitatis; Matth. V, 48: <i>estote perfecti sicut pater vester
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diff changeset
7149 perfectus est</i>. Fructum autem unitatis ponit cum dicit <i>ut
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diff changeset
7150 mundus credat</i>: per nihil enim aliud sic manifestatur veritas
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diff changeset
7151 Evangelii, sicut per caritatem fidelium; supra XII, 35: <i>in hoc
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parents: 30
diff changeset
7152 cognoscent omnes quia mei estis discipuli, si dilectionem
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diff changeset
7153 habueritis ad invicem</i>. Erit ergo hic unitatis fructus: quia,
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diff changeset
7154 per hoc quod sint unum, <i>mundus credat</i>, quod doctrina quam
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diff changeset
7155 dedi eis sit a te, et cognoscat quia <i>tu me misisti</i>. Non enim
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diff changeset
7156 est Deus dissensionis causa, sed pacis. Sed hic est quaestio: quia
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diff changeset
7157 unum perfecte erimus in patria, ubi non erit tempus credendi:
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diff changeset
7158 inconvenienter ergo post unitatem subdit <i>ut mundus credat quia
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diff changeset
7159 tu me misisti</i>. Sed dicendum, quod hic non loquitur de unitate
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parents: 30
diff changeset
7160 consummata, sed inchoata. Item est alia quaestio: quia ipse orat ut
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parents: 30
diff changeset
7161 sint unum illi qui credunt in eum: ergo et mundus credens est unum.
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diff changeset
7162 Quomodo ergo dicit, postquam sunt unum, <i>mundus credat?</i> Ad
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diff changeset
7163 quod potest mystice responderi, quod uno modo dominus petit pro
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diff changeset
7164 omnibus credentibus quod sint unum: qui tamen non simul credituri
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diff changeset
7165 erant, sed quidam prius, per quos alii convertendi erant. Quod ergo
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diff changeset
7166 dicit <i>ut mundus credat</i>, intelligitur quantum ad illos qui
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diff changeset
7167 non a principio crediderunt, qui, cum crediderunt, facti sunt unum,
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diff changeset
7168 et similiter alii credentes post eos: et sic usque ad finem mundi.
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diff changeset
7169 Alio modo, secundum Hilarium, ut ly <i>mundus credat</i> sit finis
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diff changeset
7170 unitatis et perfectionis; quasi diceret: perfice eos, ut sic sint
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diff changeset
7171 unum, ad hoc scilicet <i>ut mundus credat quia tu me misisti</i>.
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diff changeset
7172 Unde ly <i>ut</i> importat causam finalem. Tertio modo, secundum
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diff changeset
7173 Augustinum, ut ly <i>mundus credat</i> sit alia petitio: et tunc
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diff changeset
7174 oportet repeti quod dixit <i>rogo</i>; quasi diceret: rogo ut sint
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diff changeset
7175 unum, et rogo ut mundus credat. Quid autem Christus ad hanc
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parents: 30
diff changeset
7176 unitatem operatus sit, subdit dicens <i>et ego claritatem quam
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parents: 30
diff changeset
7177 dedisti mihi, dedi eis</i>, quasi, hoc quod petit ut homo, facit ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7178 Deus. Et primo ostendit quod ipse operatus est ad hoc quod sint
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diff changeset
7179 unum; secundo ponit unitatis modum et ordinem, ibi <i>ego in eis,
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diff changeset
7180 et tu in me</i>; tertio ostendit unitatis finem, ibi <i>ut
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parents: 30
diff changeset
7181 cognoscat mundus quia tu me misisti</i>. Dicit ergo: etsi ut homo
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parents: 30
diff changeset
7182 petam eorum perfectionem, nihilominus tamen simul tecum hoc facio
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diff changeset
7183 quia et <i>ego claritatem</i>, idest gloriam resurrectionis,
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diff changeset
7184 <i>quam tu</i>, pater, <i>dedisti mihi</i>, aeterna
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parents: 30
diff changeset
7185 praedestinatione, et daturus es statim in re: <i>ego dedi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7186 illis</i>, scilicet discipulis. Et claritas est immortalitas, quam
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diff changeset
7187 in resurrectione fideles accipient etiam quantum ad corpus; Phil.
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diff changeset
7188 III, 21: <i>reformabit corpus humilitatis nostrae configuratum
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diff changeset
7189 corpori claritatis suae</i>; I Cor. XV, 43: <i>seminatur in
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diff changeset
7190 ignobilitate, surget in gloria</i>. Et hoc <i>ut sint unum</i>:
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diff changeset
7191 quia per hoc quod habebunt gloriam, efficientur unum, <i>sicut et
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diff changeset
7192 nos unum sumus</i>. Sed videtur distinguere operationem suam ab
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parents: 30
diff changeset
7193 operatione patris. Dicit, quod pater sibi claritatem dedit, et
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diff changeset
7194 Christus eam dedit fidelibus. Sed si bene intelligatur, non ponitur
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parents: 30
diff changeset
7195 hoc ad distinguendum operationem, sed personas. Nam filius,
495930650732 to XML, fix initial link by hand
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diff changeset
7196 inquantum filius, simul cum patre claritatem dat Christo homini, et
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diff changeset
7197 simul etiam cum eo fidelibus. Sed tamen inquantum hanc claritatem
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diff changeset
7198 specialiter per humanitatem suam eis tribuit; ideo hanc attribuit
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parents: 30
diff changeset
7199 sibi, illam patri. Et sic accipitur hic claritas, secundum
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parents: 30
diff changeset
7200 Augustinum. Vel, secundum Chrysostomum, <i>ego claritatem</i>,
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parents: 30
diff changeset
7201 scilicet gratiae, quam dedisti mihi, homini, quantum ad excellentem
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diff changeset
7202 cognitionem, perfectionem et miraculorum operationem, <i>dedi
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diff changeset
7203 eis</i> in parte, et adhuc perfectius dabo: II Cor. III, 18:
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diff changeset
7204 <i>transformamur a claritate in claritatem</i>; Ps. LXVII, 19:
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diff changeset
7205 <i>dedit dona hominibus</i>. Et hoc, <i>ut sint unum sicut et nos
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parents: 30
diff changeset
7206 sumus</i>. Hic enim est finis divinorum donorum ut uniamur illa
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parents: 30
diff changeset
7207 unitate, quae est conformis unitati patris et filii. Ordo autem
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parents: 30
diff changeset
7208 unitatis subditur, cum dicit <i>ego in eis, et tu in me</i>. Nam
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parents: 30
diff changeset
7209 per hunc ordinem perveniunt ad unitatem, quia vident quod ego sum
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diff changeset
7210 in eis per gratiam, sicut in templo; I Cor. III, 16: <i>nescitis
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diff changeset
7211 quia templum Dei estis, et spiritus Dei habitat in vobis?</i> Quae
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diff changeset
7212 est quasi quaedam similitudo eius essentiae, qua tu es in me per
495930650732 to XML, fix initial link by hand
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diff changeset
7213 unitatem naturae; supra XIV, 10: <i>ego in patre, et pater in me
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7214 est</i>. Et hoc <i>ut ipsi sint consummati</i>, idest perfecti,
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diff changeset
7215 <i>in unum</i>. Sed attende, quod cum supra dixisset <i>ut sint
495930650732 to XML, fix initial link by hand
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diff changeset
7216 unum</i>, hic addit quod <i>consummati</i>: ideo est, quia illud
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diff changeset
7217 refertur ad unitatem gratiae, hoc autem ad eius complementum. Vel
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diff changeset
7218 aliter, secundum Hilarium, <i>ego in eis</i>, supple: sum per
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diff changeset
7219 unitatem naturae humanae quam eamdem habeo cum illis, et quia etiam
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parents: 30
diff changeset
7220 do eis corpus meum in cibum, <i>et tu in me</i>, per unitatem
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diff changeset
7221 essentiae. Sed secundum primam expositionem, quia per gratiam non
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parents: 30
diff changeset
7222 solum filius est in eis, sed et pater, supra XIV, 23: <i>ad eum
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parents: 30
diff changeset
7223 veniemus, et mansionem apud eum faciemus</i>: quare dicit <i>ego in
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parents: 30
diff changeset
7224 eis</i>, sine patre? Responsio. Dicendum, secundum Augustinum, quod
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parents: 30
diff changeset
7225 hoc non dicit ut ostendat filium in eis esse sine patre, sed quia
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parents: 30
diff changeset
7226 per filium accessum habeant ad patrem; Rom. V, 1: <i>iustificati
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diff changeset
7227 igitur ex fide per Christum, pacem habeamus ad Deum, per quem et
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diff changeset
7228 habemus accessum</i>. Vel, secundum Chrysostomum, supra dixit <i>ad
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parents: 30
diff changeset
7229 eum veniemus</i>, ut ostendat pluralitatem personarum divinarum
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diff changeset
7230 contra Sabellium; hic autem dicit <i>ego in eis</i> ut ostendat
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diff changeset
7231 aequalitatem patris ad filium contra Arium. Per hoc enim datur
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diff changeset
7232 intelligi quod sufficit fidelibus, si solus filius inhabitet. Finis
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diff changeset
7233 autem unitatis ponitur, ibi <i>ut cognoscat mundus quia tu me
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diff changeset
7234 misisti</i>. Et quidem si consummata unio referatur ad perfectionem
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diff changeset
7235 viae, tunc ly <i>cognoscat mundus</i>, idem est quod supra dixit
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diff changeset
7236 <i>ut mundus credat</i>. Tunc dicitur propter inchoationem; hic
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diff changeset
7237 autem dicit <i>cognoscat</i>, quia imperfectam cognitionem non
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diff changeset
7238 sequitur fides, sed plena cognitio. Et dicit <i>cognoscat
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diff changeset
7239 mundus</i>, non quod nunc sit mundus, sed quod fuit mundus; ut sit
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diff changeset
7240 sensus: <i>mundus</i>, iam credens, <i>cognoscat</i>. Vel
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diff changeset
7241 <i>mundus</i>, idest amatores mundi, <i>cognoscat quia tu me
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diff changeset
7242 misisti</i>: quia tunc mali per manifesta indicia cognoscent
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diff changeset
7243 Christum esse filium Dei; Apoc. I, 7: <i>videbitis eum omnis
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diff changeset
7244 oculus</i>; et infra XIX, 37: <i>videbunt in quem
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diff changeset
7245 transfixerunt</i>; Lc. XXI, 27: <i>videbunt filium hominis
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diff changeset
7246 venientem in nubibus caeli cum potestate magna et maiestate</i>. Et
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diff changeset
7247 non solum cognoscat hoc; sed et sanctorum claritatem, quia
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diff changeset
7248 <i>dilexisti eos</i>, scilicet fideles. Nunc enim non possumus
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parents: 30
diff changeset
7249 cognoscere dilectionem Dei ad nos quanta sit: quia bona quae Deus
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diff changeset
7250 daturus est nobis, cum excedant appetitum et desiderium nostrum,
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diff changeset
7251 non possunt cadere in cor nostrum. I Cor. II, 9: <i>oculus non
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diff changeset
7252 vidit nec auris audivit nec in cor hominis ascendit, quae
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diff changeset
7253 praeparavit Deus iis qui diligunt illum</i>. Et ideo mundus
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diff changeset
7254 credens, idest sancti cognoscent per experientiam quantum diligat
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diff changeset
7255 nos; sed mundi amatores, idest mali, cognoscent hoc videndo et
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diff changeset
7256 admirando gloriam sanctorum; Sap. V, 3: <i>hi sunt quos aliquando
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diff changeset
7257 habuimus in derisum et in similitudinem improperii</i>; et infra 5:
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diff changeset
7258 <i>ecce quomodo computati sunt inter filios Dei, et inter sanctos
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diff changeset
7259 sors illorum est</i>. Sed dicit <i>sicut tu me dilexisti</i>: quod
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diff changeset
7260 non importat parilitatem dilectionis, sed rationem et
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diff changeset
7261 similitudinem. Quasi dicat: dilectio qua dilexisti me, est ratio et
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parents: 30
diff changeset
7262 causa quare eos dilexisti: nam per hoc quod me diligis, diligentes
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parents: 30
diff changeset
7263 me et membra mea diligis; supra XVI, 27: <i>ipse pater amat vos,
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parents: 30
diff changeset
7264 quia vos me amastis</i>. Sciendum est autem, quod Deus diligit
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parents: 30
diff changeset
7265 omnia quae fecit, dando eis esse; Sap. XI, v. 25: <i>nihil odisti
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diff changeset
7266 eorum quae fecisti; nec enim odiens aliquid constituisti aut
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diff changeset
7267 fecisti</i>. Maxime autem diligit unigenitum filium suum, cui totam
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diff changeset
7268 naturam suam per aeternam generationem dedit. Medio autem modo
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diff changeset
7269 diligit membra unigeniti sui, scilicet fideles Christi, dando eis
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diff changeset
7270 gratiam qua Christus inhabitat nos; Deut. XXXIII, 3: <i>dilexit
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diff changeset
7271 populos: omnes sancti in manu illius sunt</i>.</p>
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diff changeset
7272 <br />
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diff changeset
7273 <div class="D">Lectio 6</div>
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diff changeset
7274 <p title="Super Io., cap. 17 l. 6"><a name="87539"><span class=
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diff changeset
7275 "ref">[87539] Super Io., cap. 17 l. 6</span></a> Supra dominus
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diff changeset
7276 petiit pro discipulis perfectionis unitatem, hic petit pro eis
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diff changeset
7277 visionis claritatem, et primo tangit personas pro quibus petit;
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diff changeset
7278 secundo ponit petendi modum; tertio subdit quod petit. Petit quidem
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diff changeset
7279 pro sibi datis, unde dicit <i>pater, quos dedisti mihi</i> et
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diff changeset
7280 cetera. Sciendum est, quod illud dicitur alicui dari quod voluntati
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diff changeset
7281 eius submittitur, ut scilicet faciat de eo quod vult. Voluntas
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diff changeset
7282 autem Christi duplex est, scilicet misericordiae et iustitiae: sed
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diff changeset
7283 misericordiae quidem primo et per se est ipsius, quia
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diff changeset
7284 <i>miserationes eius super omnia opera eius</i>, Ps. CXLIV, 9; et I
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diff changeset
7285 Tim. II, 4: <i>vult omnes homines salvos fieri</i>, sed voluntas
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diff changeset
7286 iustitiae punientis est eius non primo, sed praesupposito peccato:
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diff changeset
7287 <i>Deus enim non delectatur in perditione hominum</i>, Sap. I, 13;
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diff changeset
7288 Ez. c. XVIII, 32: <i>nolo mortem peccatoris</i>, verum secundum se,
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diff changeset
7289 sed tamen ex consequenti vult eam propter peccatum. Sunt ergo omnes
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diff changeset
7290 homines dati filio; supra <i>dedisti ei potestatem omnis
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diff changeset
7291 carnis</i>, idest omnis hominis, ut scilicet faciat de eis suam
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diff changeset
7292 voluntatem, vel misericordiae ad salvandum, vel iustitiae ad
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diff changeset
7293 puniendum. <i>Ipse enim est qui constitutus est a Deo iudex vivorum
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diff changeset
7294 et mortuorum</i>: ut dicitur Act. X, 42. Sed illi sunt sibi
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diff changeset
7295 simpliciter dati qui ad hoc dati sunt ei, ut de eis faciat
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diff changeset
7296 voluntatem misericordiae ad salvandum: unde de his dicit <i>quos
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diff changeset
7297 dedisti mihi</i>, in tua scilicet praedestinatione ab aeterno; Is.
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diff changeset
7298 VIII, 18: et Hebr. c. III, <i>ecce ego, et pueri mei, quos dedit
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diff changeset
7299 mihi dominus</i>. Modus autem petendi designatur cum dicit
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diff changeset
7300 <i>volo</i>: quod potest designare auctoritatem, vel meritum.
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diff changeset
7301 Auctoritatem quidem si intelligamus de voluntate eius inquantum est
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diff changeset
7302 Deus, quae est eadem cum voluntate patris: nam sua voluntate
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diff changeset
7303 homines iustificat et salvat; Rom. IX, 18: <i>cuius vult
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diff changeset
7304 miseretur</i>. Meritum autem designat, si intelligamus de voluntate
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diff changeset
7305 eius inquantum est homo, quae est meritoria salutis nostrae. Si
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diff changeset
7306 enim voluntates iustorum, qui sunt membra Christi habent meritum
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diff changeset
7307 impetrandi: supra XV, 7: <i>quodcumque volueritis petetis, et fiet
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diff changeset
7308 vobis</i>: multo magis hoc habet voluntas Christi hominis, qui est
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diff changeset
7309 caput sanctorum omnium. Quid autem petat, subdit dicens <i>ut ubi
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diff changeset
7310 ego sum, et illi sint mecum</i>, et primo petit coniunctionem
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parents: 30
diff changeset
7311 membrorum ad caput; secundo demonstrationem claritatis suae ad
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diff changeset
7312 membra, ibi <i>ut videant claritatem meam</i>. Dicit ergo hic:
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diff changeset
7313 <i>volo</i>, scilicet, <i>ut ubi ego sum, et illi sint mecum</i>:
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diff changeset
7314 quod potest dupliciter intelligi. Uno modo ut referatur ad Christum
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diff changeset
7315 hominem. Nam Christus, secundum quod homo, statim futurus et
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diff changeset
7316 ascensurus in caelum erat; infra XX, 17: <i>ascendo ad patrem meum
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diff changeset
7317 et patrem vestrum</i>. Et sic est sensus: <i>volo</i>, ut in caelo,
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diff changeset
7318 <i>ubi ego</i> mox futurus <i>sum, et illi</i>, scilicet fideles,
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diff changeset
7319 <i>sint mecum</i>, etiam loco; Matth. XXIV, 28: <i>ubi fuerit
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diff changeset
7320 corpus, illic congregabuntur et aquilae</i>, idest sancti. Hoc enim
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diff changeset
7321 promiserat Matth. V, 12 et Lc. VI, 23: <i>gaudete et exultate,
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diff changeset
7322 quoniam merces vestra copiosa est in caelis</i>. Sed dubitatur:
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diff changeset
7323 quia cum nondum esset in caelo, debuisset dicere ubi ego ero non
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diff changeset
7324 <i>ubi ego sum</i> et cetera. Item, quia supra III, 13, dixit:
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diff changeset
7325 <i>nemo ascendit in caelum nisi qui de caelo descendit</i>.
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diff changeset
7326 Responsio. Dicendum ad primum, quod Christus qui loquebatur, et
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diff changeset
7327 Deus erat et homo, et ideo, licet secundum eius humanitatem non
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diff changeset
7328 esset in caelo, erat tamen ibi secundum divinitatem, ut sic, in
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diff changeset
7329 terra existens, esset in caelo; et ideo dicit <i>ubi ego sum</i>.
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diff changeset
7330 Ad secundum dicendum, quod id quod dicit supra (loc. cit.) quod
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diff changeset
7331 <i>nemo descendit de caelo nisi filius hominis qui est in
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diff changeset
7332 caelo</i>, intelligitur quod est in caelo secundum divinitatem, et
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diff changeset
7333 descendit humanam naturam assumendo, et ascendit secundum humanam
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diff changeset
7334 naturam iam glorificatam. Et sic, dum nos cum illo, unum sumus iam
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diff changeset
7335 facti. <i>Unde solus venit, in se</i> scilicet, descendendo de
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diff changeset
7336 caelo, <i>illuc etiam solus rediit in nobis</i> ascendendo in
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diff changeset
7337 caelum: secundum Gregorium XXVIII Moralium. Dicit autem <i>sum</i>,
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parents: 30
diff changeset
7338 praesenti utens pro futuro: vel quia statim illic futurus erat, vel
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diff changeset
7339 ut referatur ad Christum Deum. Sed secundum hoc, cum Deus ubique
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diff changeset
7340 sit, Ier. XXIII, 24: <i>caelum et terram ego impleo</i>: videtur
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parents: 30
diff changeset
7341 sequi quod etiam sancti erunt ubique. Ad quod dicendum, quod Deus
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diff changeset
7342 hoc modo se habet ad nos ut lux ad homines. Lux autem ubique
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diff changeset
7343 diffunditur sole existente super terram. Et licet lux sit cum
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diff changeset
7344 hominibus, non tamen omnes sunt in luce solis, sed tantum eam
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diff changeset
7345 videntes. Sic ergo cum Deus sit ubique, est cum omnibus qui sunt
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diff changeset
7346 ubicumque; sed tamen non omnes sunt cum Deo, nisi qui ei
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diff changeset
7347 coniunguntur per fidem et dilectionem, et tandem coniungentur per
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diff changeset
7348 perfectam fruitionem; Ps. LXXII, 22: <i>et ego semper tecum</i>; I
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diff changeset
7349 Thess. IV, 16: <i>sic semper cum domino erimus</i>. Et sic est
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diff changeset
7350 sensus <i>ut ubi ego sum</i>, scilicet in divinitate tua, quam
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diff changeset
7351 habeo per naturam, <i>et illi sint mecum</i>, per participationem
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diff changeset
7352 gratiae; supra I, 12: <i>dedit eis potestatem filios Dei fieri</i>;
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diff changeset
7353 I Io. IV, 16: <i>qui manet in caritate in Deo manet et Deus in
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diff changeset
7354 eo</i>. Demonstrationem autem suae claritatis ad membra subdit
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diff changeset
7355 dicens <i>ut videant claritatem</i>, et primo ponit petitionem;
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7356 secundo ostendit claritatis originem, ibi <i>quam dedisti mihi</i>;
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diff changeset
7357 tertio assignat claritatis rationem, ibi <i>quia dilexisti me</i>
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7358 et cetera. Dicit ergo: volo ut non solum mecum sint, sed <i>ut
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diff changeset
7359 videant</i>, scilicet visione beatificante, I Io. III, 2: <i>cum
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diff changeset
7360 apparuerit, similes ei erimus, et videbimus eum sicuti est,
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diff changeset
7361 claritatem meam</i>: quod potest intelligi de claritate eius
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parents: 30
diff changeset
7362 secundum humanitatem, qua illustratus est in resurrectione; Phil.
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diff changeset
7363 III, v. 21: <i>reformabit corpus humilitatis nostrae configuratum
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diff changeset
7364 corpori claritatis suae</i>. Vel de claritate eius secundum
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diff changeset
7365 divinitatem: est enim splendor gloriae, et figura paternae
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diff changeset
7366 substantiae Hebr. I, 3 et Sap. VII, 26: <i>candor est lucis
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diff changeset
7367 aeternae</i>. Et utramque claritatem sancti existentes in gloria
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diff changeset
7368 videbunt. Nam de prima dicitur Is. XXXIII, 17: <i>regem in decore
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diff changeset
7369 suo videbunt</i>. Sed hanc impii videbunt in iudicio tantum; Lc.
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diff changeset
7370 XXI, 27: <i>tunc videbunt filium hominis venientem cum potestate et
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diff changeset
7371 maiestate</i>. Sed Marcus dicit: <i>venientem in gloria</i>, idest
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diff changeset
7372 in claritate. Sed visio huius claritatis subtrahetur eis post
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diff changeset
7373 iudicium; Is. XXVI, 10, secundum aliam litteram: <i>tollatur impius
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diff changeset
7374 ne videat gloriam Dei</i>. Sed secundum claritatem videbunt sancti
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diff changeset
7375 perpetuo; Ps. XXXV, 10: <i>in lumine tuo</i>, scilicet gratiae,
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diff changeset
7376 <i>videbimus lumen</i>, scilicet gloriae, quam numquam videbunt
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diff changeset
7377 mali; Iob XXXVI, 32: <i>in manibus</i>, idest in superbis,
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7378 <i>abscondit lucem (...) annuntiat de ea amico suo, quod possessio
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7379 eius sit</i>. Huius autem claritatis origo est a patre: unde dicit
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7380 <i>quam dedisti mihi</i>. Gloriam scilicet corporis dedit ei in
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diff changeset
7381 resurrectione, sed quia hoc factum erat in divina ordinatione,
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diff changeset
7382 licet esset futurum in re, ideo dicit <i>dedisti</i>; Ps. VIII, 7:
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diff changeset
7383 <i>gloria et honore coronasti eum</i>. Sed claritatem divinam dedit
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7384 ei ab aeterno, quia filius est a patre ab aeterno, sicut splendor a
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7385 luce. Rationem autem claritatis datae ostendit dicens <i>quia
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7386 dilexisti me ante mundi constitutionem</i>. Quod quidem si
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7387 referatur ad Christum hominem, sic ly <i>quia</i> denotat causam.
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7388 Sicut enim dilectio et aeterna praedestinatio est causa quod nos
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7389 habeamus claritatem gratiae in praesenti, et gloriae in futuro,
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7390 Eph. I, 4: <i>elegit nos in ipso ante mundi constitutionem</i>: sic
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7391 etiam est causa claritatis Christi secundum quod homo; Rom. I, 4:
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diff changeset
7392 <i>qui praedestinatus est filius Dei in virtute</i>. Et sic est
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7393 sensus: dico, quod dedisti mihi claritatem: et huius causa est
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7394 <i>quia dilexisti me</i>; et hoc <i>ante mundi constitutionem</i>,
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diff changeset
7395 ut scilicet homo ille uniretur filio Dei in persona; Ps. LXIV, 5:
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diff changeset
7396 <i>beatus quem elegisti et assumpsisti: inhabitabit in atriis
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7397 tuis</i>. Si vero referatur ad Christum secundum quod est Deus, sic
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diff changeset
7398 ly <i>quia</i> denotat signum. Non enim dedit quia dilexit: nam in
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diff changeset
7399 datione, qua pater dedit filio, designatur aeterna eius generatio;
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diff changeset
7400 in dilectione vero, si sumatur essentialiter, importatur voluntas
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7401 divina: si vero notionaliter, designatur notio spiritus sancti. Sed
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7402 pater natura dedit filio claritatem, non voluntate, quia genuit eum
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7403 per naturam: nec ideo dedit filio quia spiravit spiritum sanctum.
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diff changeset
7404 Hic assignatur ratio exauditionis petitionis suae. Supra autem
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7405 dominus admisit ad suam petitionem etiam fideles cum dixit <i>non
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diff changeset
7406 pro eis rogo tantum, sed pro his qui credituri sunt per eos</i> et
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7407 quosdam excludit, scilicet mundum et infideles; unde dixit: <i>pro
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7408 eis rogo, non pro mundo</i>. Horum ergo rationem assignans, primo
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diff changeset
7409 ponit defectum mundi; secundo profectum discipulorum, ibi <i>ego
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7410 autem te cognovi</i>. Sed nota, quod quando petiit eorum
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diff changeset
7411 sanctificationem, vocavit patrem sanctum, unde dixit: <i>pater
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7412 sancte</i>, hic vero petens retributionem, vocat eum iustum; Ps. c.
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7413 VII, 12: <i>Deus iudex iustus</i>. In quo excluditur error
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7414 antiquorum ponentium alium esse Deum iustum, scilicet Deum veteris
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7415 testamenti, et alium Deum bonum, scilicet Deum novi testamenti.
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7416 Defectus autem mundi quantum ad cognitionem Dei est; unde dicit
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7417 <i>mundus</i>, non reconciliatus, sed damnatus, <i>non te
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7418 cognovit</i>; supra I, 10: <i>mundus per ipsum factus est, et
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7419 mundus eum non cognovit</i>. Sed contra. Rom. I, 19: <i>quod notum
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7420 est Dei, manifestum est in illis (...). Invisibilia enim Dei per ea
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7421 quae facta sunt, a creatura mundi intellecta conspiciuntur</i>.
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7422 Responsio. Dicendum, quod duplex est cognitio: una speculativa, et
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7423 alia affectiva: et neutra mundus Deum cognovit perfecte. Licet enim
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7424 aliqui gentilium Deum quantum ad aliqua quae per rationem
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diff changeset
7425 cognoscibilia erant, cognoverint; ipsum tamen secundum quod est
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7426 pater filii unigeniti et consubstantialis, non cognoverunt: de qua
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diff changeset
7427 cognitione loquitur dominus. Et inde est quod apostolus dicit,
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7428 <i>quod notum est</i> idest cognoscibile Dei. Sed et si quid
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diff changeset
7429 speculativa cognitione de Deo cognoscebant, hoc erat cum admixtione
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diff changeset
7430 multorum errorum, dum quidam subtraherent omnium rerum
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diff changeset
7431 providentiam; quidam dicerent eum esse animam mundi; quidam simul
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diff changeset
7432 cum eo multos alios deos colerent. Unde dicuntur Deum ignorare.
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diff changeset
7433 Licet enim in compositis possit partim sciri et partim ignorari; in
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7434 simplicibus tamen dum non attinguntur totaliter, ignorantur. Unde
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diff changeset
7435 etsi in minimo aliqui errent circa Dei cognitionem, dicuntur eum
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7436 totaliter ignorare. Isti ergo non cognoscentes singularem Dei
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diff changeset
7437 excellentiam, ignorare dicuntur; Rom. I, 21: <i>cum Deum
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7438 cognovissent, non sicut Deum glorificaverunt, aut gratias egerunt;
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7439 sed evanuerunt in cogitationibus suis, et obscuratum est insipiens
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7440 cor eorum</i>; Sap. XIII, 1: <i>neque operibus attendentes
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7441 agnoverunt quis esset artifex</i>. Similiter etiam mundus eum non
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7442 cognovit cognitione affectiva, quia eum non diligit; I Thess. IV,
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7443 5: <i>sicut et gentes quae ignorant Deum</i>. Dicit ergo <i>mundus
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7444 te non cognovit</i>, sine errore, et ut patrem per dilectionem.
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7445 Profectus autem discipulorum designatur cum dicit <i>ego autem te
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diff changeset
7446 cognovi, et hi cognoverunt</i>, et primo quantum ad cognitionem;
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7447 secundo quantum ad cognitionis fructum, ibi <i>ut dilectio qua
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7448 dilexisti me, in ipsis sit, et ego in ipsis</i>. Circa profectum
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7449 discipulorum in cognitione Dei, tria facit. Primo ponit radicem et
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7450 fontem cognitionis Dei; secundo ramos et rivulos ex hoc
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diff changeset
7451 procedentes; tertio derivationem eorum a radice seu fonte. Radix
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diff changeset
7452 autem et fons cognitionis Dei est verbum Dei, scilicet Christus;
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diff changeset
7453 Eccli. c. I, 5: <i>fons sapientiae verbum Dei in excelsis</i>.
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diff changeset
7454 Humana autem sapientia in Dei cognitione consistit. Haec autem
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diff changeset
7455 cognitio ad homines derivatur a verbo; quia inquantum homines
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diff changeset
7456 participant verbum Dei, intantum Deum cognoscunt. Ideo dicit: ita
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diff changeset
7457 mundus te non cognovit, <i>ego autem</i>, scilicet fons sapientiae,
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diff changeset
7458 verbum tuum, <i>cognovi te</i>, cognitione comprehensionis aeterna;
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diff changeset
7459 supra VIII, 55: <i>si dixero quia nescio eum, ero similis vobis,
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diff changeset
7460 mendax</i>. Ex hac autem cognitione verbi, quae est fons et radix,
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7461 derivantur, sicut rivuli et rami, omnes cognitiones fidelium; et
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7462 ideo dicit <i>et hi cognoverunt quia tu me misisti</i>: ut ly
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7463 <i>quia</i> dicat rationem cognitionis, secundum Augustinum, ut sit
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7464 sensus: <i>ego cognovi te</i>, per naturam, <i>et hi
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diff changeset
7465 cognoverunt</i> te per gratiam. Et quare? <i>Quia tu me
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7466 misisti</i>: supple, ad hoc ut te cognoscerent; infra XVIII, 37:
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diff changeset
7467 <i>in hoc natus sum, et ad hoc veni in mundum, ut testimonium
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7468 perhibeam veritati</i>; supra <i>manifestavi nomen tuum
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7469 hominibus</i>. Vel ly <i>quia</i> dicat rem cognitam, ut sit
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7470 sensus: <i>hi cognoverunt</i>, et quid? Hoc scilicet, <i>quia tu me
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7471 misisti</i>, quia qui videt filium, videt patrem; supra XV, 9. Sed
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7472 hoc non a seipsis habuerunt, sed derivatum est eis a me, quia
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7473 <i>nemo novit patrem nisi filius, et cui voluerit filius
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7474 revelare</i>. Et ideo dicit <i>notum feci eis nomen tuum, et notum
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7475 faciam</i>. Et designat duplicem cognitionem, quam per eum habent
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7476 fideles. Scilicet doctrinae; et quantum ad hanc dicit <i>notum feci
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7477 eis nomen tuum</i>, exterius instruendo per verba; supra I, 18:
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7478 <i>Deum nemo vidit unquam: unigenitus filius, qui est in sinu
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diff changeset
7479 patris, ipse enarravit</i>; Hebr. II, 3: <i>quae cum initium
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7480 accepisset enarrandi per dominum, ab eis qui audierunt, in nos
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7481 confirmata est</i>. Alia cognitio est interior per spiritum
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7482 sanctum; et quantum ad hanc dicit <i>et notum faciam</i>, dando
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7483 scilicet eis spiritum sanctum; supra XVI, 13: <i>cum autem venerit
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7484 ille spiritus veritatis, docebit vos omnem veritatem</i>. Vel dicit
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7485 <i>notum feci eis nomen tuum</i>, scilicet cognitione fidei, quia
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7486 <i>videmus nunc per speculum in aenigmate, et notum faciam</i>, per
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7487 speciem gloriae in patria, ubi videbimus <i>facie ad faciem</i>, I
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7488 Cor. XIII, 12. Fructus autem cognitionis huius est, <i>ut dilectio,
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7489 qua dilexisti me, in ipsis sit, et ego in ipsis</i>. Quod potest
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7490 exponi dupliciter. Uno modo, et melius quia dictum est, quod pater
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7491 diligit filium, ut ostenditur per claritatem quam dedit ei:
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7492 consequens ergo est ut diligat omnes in quibus est filius, qui est
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7493 in eis, inquantum habent veritatis cognitionem. Et sic est sensus:
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7494 <i>ego faciam eis notum nomen tuum</i>; et per hoc quod cognoscunt
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7495 te, ego verbum tuum ero in eis; et per hoc quod in eis sum,
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7496 <i>dilectio, qua dilexisti me, in ipsis sit</i>, idest, ad eos
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7497 derivetur, et diligas eos sicut me dilexisti. Vel aliter: <i>ut
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7498 dilectio qua dilexisti me</i>, idest, sicut tu me dilexisti, ita
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7499 ipsi participando spiritum sanctum, diligant: et per hoc ergo ero
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7500 in ipsis sicut Deus in templo, et ipsi in me, sicut membra in
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7501 capite; I Io. IV, v. 16: <i>qui manet in caritate, in Deo manet, et
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7502 Deus in eo</i>.</p>
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diff changeset
7503 <div class="centro"><br />
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7504 <p><a href="cih12.html"><img src="icons/ageretro.gif" width="19"
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7505 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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7506 <a href="cih18.html"><img src="icons/ageultra.gif" width="19"
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7507 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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7508 <br />
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7509 <hr />
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7510 <br />
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7511 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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7512 hanc editionem<br />
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7513 Iura omnia asservantur<br />
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7514 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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7515 style="text-decoration=none">49644264</a></address>
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7516 </div>
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7517 </body>
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7518 </html>