annotate john/latin/cih20.html @ 82:05ec843700ca

needs more corrections: good only through Q77
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date Sun, 20 Mar 2011 14:02:18 +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, Super Evangelium S. Ioannis lectura, 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 "Thomas de Aquino, Super Evangelium S. Ioannis lectura" />
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19 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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20 "text/css" />
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21 <link rel="stylesheet" media="print" href="vprint.css" type=
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22 "text/css" />
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23 <title>Thomas de Aquino, Super Evangelium S. Ioannis lectura, cap.
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24 20-21</title>
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25 </head>
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26 <body>
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27 <div class="tres"><a href="http://www.corpusthomisticum.org/">CORPUS THOMISTICUM</a></div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Super Evangelium S. Ioannis lectura</div>
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30 <div class="dos">a capite XX ad caput XXI</div>
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31 <br />
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32 <div class="centro">
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33 <table align="center" summary="Imago">
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34 <tr>
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35 <th><img src="icons/crux190.jpg" width="164" height="190" border=
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36 "0" alt="Thomas de Aquino a Beato Angelico depictus" align=
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37 "middle" /></th>
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38 </tr>
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39 </table>
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40 <br />
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41 <span class="tres">Textum Taurini 1952 editum<br />
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42 ac automato translatum a Roberto Busa SJ in taenias
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43 magneticas<br />
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44 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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45 <br /></span><br />
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46 <hr />
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47 <br />
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48 <p><a href="cih18.html"><img src="icons/ageretro.gif" width="19"
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49 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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50 <a href="iopera.html"><img src="icons/index.gif" width="19" height=
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51 "19" align="middle" border="0" alt=
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52 "Ad indicem operum omnium Sancti Thomae" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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57 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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58 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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59 document.write('<OPTION VALUE="none">INDEX');
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60 document.write('<OPTION VALUE="none">------------------------------------------------');
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61 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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62 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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63 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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64 document.write('<OPTION VALUE="none">-------------------------------------------');
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65 document.write('<OPTION VALUE="#87552">Super Io., cap. 20 l. 1');
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66 document.write('<OPTION VALUE="#87553">Super Io., cap. 20 l. 2');
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67 document.write('<OPTION VALUE="#87554">Super Io., cap. 20 l. 3');
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68 document.write('<OPTION VALUE="#87555">Super Io., cap. 20 l. 4');
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69 document.write('<OPTION VALUE="#87556">Super Io., cap. 20 l. 5');
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70 document.write('<OPTION VALUE="#87557">Super Io., cap. 20 l. 6');
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71 document.write('<OPTION VALUE="#87558">Super Io., cap. 21 l. 1');
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72 document.write('<OPTION VALUE="#87559">Super Io., cap. 21 l. 2');
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73 document.write('<OPTION VALUE="#87560">Super Io., cap. 21 l. 3');
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74 document.write('<OPTION VALUE="#87561">Super Io., cap. 21 l. 4');
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75 document.write('<OPTION VALUE="#87562">Super Io., cap. 21 l. 5');
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76 document.write('<OPTION VALUE="#87563">Super Io., cap. 21 l. 6');
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77 document.write('<\/SELECT>');
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78 document.write('<BR><BR>');
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79 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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80 document.write('<\/FORM>');
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81 // -->
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82 //]]>
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83 </script><br />
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84 <hr />
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85 <br /></div>
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86 <div class="C">Caput 20</div>
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87 <div class="D">Lectio 1</div>
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88 <p title="Super Io., cap. 20 l. 1"><a name="87552"><span class=
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89 "ref">[87552] Super Io., cap. 20 l. 1</span></a> Enarratis
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90 mysteriis passionis Christi, hic Evangelista manifestat eius
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91 resurrectionem, et primo manifestat quomodo resurrectio Christi
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92 manifestata est mulieribus; secundo quomodo manifestata est
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93 discipulis, ibi <i>cum ergo sero esset die illo</i> et cetera.
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94 Manifestata est resurrectio Christi mulieribus quodam ordine. Primo
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95 quantum ad monumenti apertionem; secundo quantum ad Angeli
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96 apparitionem, ibi <i>abierunt ergo iterum</i> etc.; tertio quantum
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97 ad Christi visionem, ibi <i>haec cum dixisset, conversa est
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98 retrorsum, et vidit Iesum</i>. Circa primum primo ponitur mulieris
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99 visio; secundo rei visae denuntiatio, ibi <i>cucurrit ergo</i>
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100 etc.; tertio rei denuntiatae inquisitio, ibi <i>exiit ergo
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101 Petrus</i> et cetera. Circa primum quatuor consideranda occurrunt.
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102 Primo scilicet visionis tempus, quia <i>una sabbati</i>, scilicet
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103 prima feria. Nam apud Iudaeos dies sabbati solemnior habebatur, et
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104 ideo ab eo omnis alius dies denominabatur: unde dicebant prima
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105 sabbati, secunda sabbati et cetera. Unde et Matth. XXVIII, v. 1,
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106 dicit <i>prima sabbati</i>. Sed Ioannes dicit: <i>una sabbati</i>,
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107 propter mysterium, quia in hac die, in qua resurrectio facta est,
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108 inchoavit quasi quaedam nova creatura; Ps. CIII, 30: <i>emitte
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109 spiritum tuum, et creabuntur, et renovabis faciem terrae</i>; Gal.
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110 VI, 15: <i>in Christo Iesu neque circumcisio aliquid valet neque
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111 praeputium, sed nova creatura</i>. Moyses autem in principio Gen.
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112 de prima die non dicit factus est dies primus, sed unus. Ideo
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113 Evangelista ad ipsam renovationem insinuandam utitur verbo Moysi.
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114 Item quia in hac die inchoabatur dies aeternitatis, quae est una
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115 non habens interpolationem noctis; quia sol qui eam facit, non
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116 occidit. Apoc. XXI, 23: <i>civitas illa non eget sole neque luna ut
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117 luceant in ea: nam claritas Dei illuminabit illam, et lucerna eius
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118 est agnus</i>; Zach. ult., 7: <i>erit dies una, quae nota est
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119 domino, non dies neque nox: et in tempore vesperi erit lux</i>.
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120 Secundo ponitur persona videns, quia <i>Maria Magdalene venit mane,
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121 cum adhuc tenebrae essent, ad monumentum</i>. Sed hic est dubium:
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122 quia in Mc. XVI, 1, dicitur: <i>Maria Magdalene et Iacobi et
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123 Salome</i>; et Matth. ult. connumeratur etiam alia Maria.
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124 Responsio. Dicendum secundum Augustinum, quod Maria Magdalena
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125 ferventior et devotior erat ad Christum aliis mulieribus: unde Lc.
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126 VII, 47, dicitur: <i>dimissa sunt ei peccata multa, quoniam dilexit
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127 multum</i>. Et ideo eam Evangelista specialius nominat. Et inde est
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128 quod prius ei apparuit dominus, Mc. ult. Sap. VI, 14:
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129 <i>praeoccupat eos qui se concupiscunt, ut illis se prior
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130 ostendat</i>. Tertio ponitur hora, seu qualitas temporis, quia
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131 <i>mane, cum adhuc tenebrae essent</i>; Lc. XXIII, 55 s. dicitur,
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132 quod mulieres quae cum Iesu venerunt de Galilaea viderunt
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133 monumentum, et quemadmodum positum erat corpus Iesu, et revertentes
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134 paraverunt aromata et unguenta, et sabbato quidem siluerunt
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135 secundum mandatum. Et ideo statim transacto sabbato ante lucem
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136 primae sabbati venit ad monumentum: nam nimius ardor amoris eam
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137 sollicitabat; Cant. VIII, 6: <i>lampades eius lampades ignis atque
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138 flammarum</i>, scilicet caritatis. Sed hic est quaestio litteralis:
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139 quia, ut dicitur Mc. ult., 2, <i>valde mane orto iam sole</i>, quid
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140 igitur dicit Evangelista <i>cum adhuc tenebrae essent?</i>
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141 Responsio. Dicendum quod hoc quod dicit Marcus intelligitur de
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142 aurora: unde orto iam sole, non quod supra terram appareret, sed
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143 appropinquaret ad nostras regiones. Quarto quid videt: quia
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144 <i>vidit revolutum lapidem</i>, quod erat signum vel quod aliquis
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145 Christum abstulerit, vel quod resurrexerit. Et, sicut dicitur
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146 Matth. ult., v. 2, <i>Angelus domini descendit de caelo</i>: quod
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147 non est intelligendum quod ante lapis esset revolutus quam Christus
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148 resurgeret, sed post. Nam Christus exivit de clauso utero virginis
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149 nondum gloriosum corpus habens, non est ergo mirum si cum corpore
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150 glorioso exivit de sepulcro. Nam lapis est revolutus, ut, videntes
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151 ibi Christum non esse, facilius crederent eius resurrectionem.
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152 Consequenter cum dicit <i>cucurrit ergo ad Simonem Petrum</i>,
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153 ponitur rei visae denuntiatio. Ex nimio enim amore non distulit
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154 nuntiare discipulis quod vidit; sed <i>cucurrit, et venit ad
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155 Simonem Petrum, et alium discipulum quem diligebat Iesus</i>. IV
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156 Reg. VII, 9: <i>haec dies boni nuntii est: si tacuerimus, et
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157 noluerimus nuntiare usque ad mane, sceleris arguemur</i>. Sic qui
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158 audit verba Dei, debet festinus aliis dicere. Apoc. ult., 17:
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159 <i>qui audit dicat, veni</i>. Sed ad illos venit qui praecipui
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160 erant, et Christum ferventius diligebant, ut aut secum quaererent,
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161 aut secum dolerent. Et dicit eis <i>tulerunt dominum de
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162 monumento</i>. Viso enim sepulcro vacuo, nondum habens in corde
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163 quod Christus resurrexerit, dicit <i>et nescimus ubi posuerunt
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164 eum</i>. Ubi dat intelligere quod non sola fuerit ad monumentum, et
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165 quod adhuc de resurrectione dubitaret. Et ideo Evangelista non sine
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166 causa dixit <i>cum adhuc tenebrae essent</i>, per qualitatem
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167 temporis, qualitatem mentis, in qua dubitationis tenebrae erant,
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168 designans. Ps. LXXXI, 5: <i>nescierunt neque intellexerunt: in
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169 tenebris ambulant</i>. Sed attende, quod in Graecis codicibus
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170 habetur <i>dominum meum</i>, ad designandum propensiorem caritatem,
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171 et famulatus affectum; Ps. LXXII, 25: <i>quid mihi est in caelo, et
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172 a te quid volui super terram? Defecit caro mea et cor meum: Deus
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173 cordis mei, et pars mea Deus in aeternum</i>. Consequenter cum
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174 dicit <i>exiit ergo Petrus et ille alius discipulus</i>, ponitur
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175 denuntiatae rei inquisitio: et primo ponitur quaerentium studium ad
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176 inquirendum; et hoc per exitum, dum dicit <i>exiit ergo Petrus et
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177 alius discipulus</i>. Qui enim scrutari vult mysteria Christi,
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178 debet exire quodammodo a se, et a carnali consuetudine. Cant. III,
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179 11: <i>egredimini et videte, filiae Sion, regem Salomonem</i>.
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180 Secundo ponitur inquisitionis ordo seu modus. Et primo quantum ad
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181 cursum, quia <i>currebant duo simul</i>, qui prae ceteris Christum
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182 diligebant. Ps. CXVIII, 32: <i>viam mandatorum tuorum cucurri</i>;
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183 1 Cor. IX, 25: <i>sic currite ut comprehendatis</i>. Secundo
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184 quantum ad adventum, quia et <i>ille alius discipulus praecucurrit
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185 citius Petro</i>, ubi primo ponitur quomodo Ioannes praevenit;
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186 secundo quomodo Petrus eum sequitur, ibi <i>venit ergo Simon Petrus
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187 sequens eum</i>. Sed nota, quod non sine causa Evangelista etiam
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188 particularia diligenter narrat. Nam istis duobus discipulis,
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189 populus duplex, Iudaeorum scilicet et gentilium designatur. Quia
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190 licet Iudaei prius habuerint cognitionem unius veri Dei, tamen
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191 quantum ad statum mundi, populus gentium est antiquior: quia ex
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192 gentilibus processerunt etiam Iudaei. Gen. XII, 1: <i>egredere de
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193 terra tua et de cognatione tua</i>. Isti simul currebant, vel
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194 decursum huius mundi: Iudaei per litteram legis, gentiles per legem
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195 naturae; vel simul currunt naturali desiderio ad beatitudinem et
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196 veritatis cognitionem, quam omnes homines natura scire desiderant.
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197 <i>Sed ille alius discipulus</i>, scilicet minor, <i>praecucurrit
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198 citius Petro</i>: quia gentiles ad cognitionem veritatis tardius
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199 venerunt quam Iudaei, quia quondam Deus erat tantum in Iudaea
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200 notus, unde dicunt Ps. CXLVII, 20: <i>non fecit taliter omni
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201 nationi. Et venit prior ad monumentum</i>: quia prius consideravit
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202 mysteria Christi, et prius Iudaeis de Christo facta est promissio.
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203 Rom. IX, 4: <i>quorum est adoptio filiorum et gloria et testamentum
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204 et legislatio et obsequium et promissa; quorum patres, ex quibus
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205 est Christus secundum carnem</i> et cetera. <i>Et cum se
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206 inclinasset, vidit linteamina posita, non tamen introivit. Et cum
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207 se inclinasset</i>, scilicet sub iugo legis, Ex. XXIV, 7: <i>omnia
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208 quaecumque praecepit dominus faciemus. Vidit linteamina posita</i>,
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209 scilicet figuras quasdam omnium mysteriorum, II Cor. c. III, 14:
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210 <i>usque in hodiernum diem idipsum velamen in lectione veteris
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211 testamenti manet non revelatum. Non tamen introivit</i>: quia non
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212 pervenit ad veritatis cognitionem dum in mortuum credere noluit. Et
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213 hoc dicitur Lc. c. XV, 25 ss. de fratre maiore, qui audiens
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214 symphoniam et tripudia fratri revertenti facta, noluit intrare: cum
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215 tamen introitum promittat David, dicens Ps. XLII, 4: <i>introibo ad
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216 altare Dei</i>. Hic agitur de perventione Petri. Et secundum
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217 litteram, quod simul currebant, signum erat ferventis devotionis;
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218 sed Ioannes citius pervenit, quia iunior erat sene Petro. Sed
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219 secundum mysterium, Petrus Ioannem sequitur: quia gentiles ad
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220 Christum conversi, non erant congregandi in aliam Ecclesiam ab
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221 Ecclesia Iudaeorum, sed inserendi in praecedentem olivam et
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222 Ecclesiam: Rom. XI. Et ideo apostolus, I Thess. II, 14, commendans
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223 eos, dicit: <i>vos autem, fratres, facti estis imitatores
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224 Ecclesiarum quae sunt in Iudaea in Christo Iesu</i>. Tertio ponitur
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225 ordo inquisitionis quantum ad eorum ingressum, quia <i>introivit in
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226 monumentum</i>, et primo ponitur quomodo Petrus intravit primo;
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227 secundo quomodo Ioannes, ibi <i>tunc ergo introivit in
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228 monumentum</i>. Dicit ergo, quod Petrus introivit in monumentum: et
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229 quidem, secundum litteram, Ioannes, qui primo pervenit, non
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230 intravit propter reverentiam Petri, cui priorem ingressum servabat.
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231 Sed secundum mysterium, signatur quod populus Iudaeorum, qui primo
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232 mysteria incarnationis audivit, posterius ad fidem convertitur quam
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233 populus gentium. Rom. IX, 30: <i>gentes quae non sectabantur
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234 iustitiam, apprehenderunt iustitiam (...). Israel vero sectando
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235 legem iustitiae, in legem iustitiae non pervenit. Et vidit</i>,
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236 scilicet Petrus, <i>posita linteamina</i>. Ioannes vidit sola
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237 linteamina quae Petrus similiter vidit: quia non reprobamus vetus
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238 testamentum, nam <i>aperuit eis sensum, ut intelligerent
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239 Scripturas</i>. Sed adhuc ulterius vidit <i>sudarium quod fuerat
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240 super caput eius</i>. I Cor. XI, 3: <i>caput Christi Deus</i>.
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241 Videre ergo sudarium quod fuerat super caput Iesu, est habere fidem
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242 divinitatis Christi, quam Iudaei acceptare noluerunt. Quod quidem
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243 sudarium describitur et separatum ab aliis, et <i>involutum</i>, et
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244 <i>in unum locum</i>: quia divinitas Christi occulta est, et
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245 separata ab omni creatura: <i>est super omnia Deus benedictus in
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246 saecula, amen</i>; Is. XLV, 15: <i>vere tu es Deus absconditus.
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247 Involutum</i> vidit quasi in modum circuli: quia lintei quando
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248 involvuntur nec initium nec finis in eis aspicitur: celsitudo
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249 divinitatis est, quae nec coepit esse nec desinit. Hebr. ult., 8:
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250 <i>Iesus Christus heri et hodie, ipse et in saecula</i>; Ps. ci,
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251 28: <i>tu autem idem ipse es, et anni tui non deficient</i>. Sed
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252 <i>in unum locum</i> viderunt, quia Deus non habitat ubi est
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253 scissura mentium; sed illi eius merentur gratiam qui sunt unum per
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254 caritatem. Ps. LXXV, 3: <i>in pace factus est locus eius</i>; I
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255 Cor. XIV, 33: <i>non est Deus dissensionis, sed pacis</i>. Vel
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256 aliter. Per sudarium quo laborantium sudor detergi solet, intelligi
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257 potest labor Dei, qui etsi quietus semper permaneat, tamen se
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258 laborare denuntiat, dum duras hominum pravitates portat. Is. I, 14:
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259 <i>facta sunt mihi molesta, laboravi sustinens</i>. Et praecipue
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260 hunc laborem pertulit Christus in humanitate assumpta. Thren. III,
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261 30: <i>dabit percutienti se maxillam, saturabitur opprobriis</i>.
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262 Hoc igitur sudarium longe seorsum invenitur, quia ipsa redemptoris
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263 nostri passio longe est a nostra passione disiuncta. Nam per
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264 linteamina, quae ita se habent ad membra sicut sudarium ad caput,
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265 intelliguntur passiones sanctorum, a quibus sudarium seorsum,
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266 scilicet passio Christi: quoniam ipse sine culpa pertulit, quod nos
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267 cum culpa toleramus. I Petr. III, 18: <i>Christus, mortuus est,
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268 iustus pro iniustis</i>. Ipse sponte morti succumbere voluit. Supra
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269 X, 18: <i>nemo tollit a me animam meam: sed ego pono eam a
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270 meipso</i>; Eph. V, v. 2: <i>dilexit nos, et tradidit semetipsum
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271 pro nobis</i>. Sed sancti ad mortem vadunt inviti. Infra ult., 18:
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272 <i>alius te cinget, et ducet quo tu non vis</i>. Sed quare
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273 Evangelista sic diligenter omnia narrat? Ad quod dicendum, secundum
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274 Chrysostomum, ut excluderet falsam opinionem a Iudaeis divulgatam,
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275 quod corpus Christi furtim sublatum esset, ut habetur Matth. ult.,
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276 13. Nam si hoc modo aliqui transtulissent illud: non utique eum
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277 denudassent, praecipue cum oportuisset eos festinanter hoc facere
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278 propter praesentiam custodum: neque etiam fuissent ita solliciti ut
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279 levarent sudarium, et involverent, et seorsum in unum locum
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280 ponerent, sed ea simpliciter ut contigisset, suscepto corpore,
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281 dimisissent. Huius etiam rei causa permisit quod sepultus fuit cum
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282 myrrha et aloe quae conglutinant corpori linteamina, ita quod non
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283 potuissent tam cito a corpore separari. Consequenter cum dicit
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284 <i>tunc ergo introivit et ille discipulus qui venerat primus ad
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285 monumentum</i>, agit de introitu Ioannis: non enim foris remansit
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286 sed post Petrum intravit, quia in fine mundi ad receptionis fidem
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287 etiam Iudaei colligentur. Rom. c. XI, 25: <i>ex parte caecitas
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288 contigit in Israel donec plenitudo gentium subintraret, et sic
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289 omnis Israel salvus fieret</i>; Is. X, 22: <i>reliquiae salvae
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290 fient</i>. Vel aliter, secundum mysterium, per istos duos
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291 discipulos duo genera hominum designantur: scilicet vacantes
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292 contemplationi veritatis, et hi signantur per Ioannem; et
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293 insistentes obedientiae mandatorum, qui signantur per Petrum: unde
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294 Simon obediens interpretatur. Contingit autem plerumque quod prius
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295 perveniat ad cognitionem mysteriorum Christi contemplativus, sua
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296 docilitate, sed non intrat: quia quandoque praecedit intellectus,
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297 et sequitur tardus aut nullus affectus. Sed activus instantia
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298 fervoris et sedulitate, etsi tardius intelligat, Ps. CXVIII, 104:
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299 <i>a mandatis tuis intellexi</i>, tamen citius intrat: ita ut qui
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300 fuerunt posteriores in perveniendo, fiant priores in cognoscendo.
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301 Matth. XX, 16: <i>erunt primi novissimi, et novissimi primi</i>.
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302 Consequenter cum dicit <i>et vidit, et credidit</i>, ponitur
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303 effectus inquisitionis et in primo aspectu posset talem sensum
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304 habere, quod <i>vidit</i> illa scilicet <i>et credidit</i> quod
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305 Christus resurrexerit. Sed, secundum Augustinum, hoc non potest
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306 stare; quia sequitur <i>nondum enim sciebant Scripturam</i> et
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307 cetera. Ideo dicendum, quod <i>vidit</i> vacuum monumentum, <i>et
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308 credidit</i> his quae dixerat mulier, scilicet quod aliqui dominum
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309 asportassent; et tunc, sequitur <i>nondum enim sciebant
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310 Scripturam</i>, quia nondum eis erat apertus sensus, ut
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311 intelligerent Scripturas; Lc. ult. Sed nonne Christus passionem et
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312 resurrectionem eius praedixit? Matth. XX, 19: <i>et tertia die
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313 resurget</i>. Respondeo. Dicendum, quod quadam consuetudine
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314 audiendi ab eo parabolas, multa quae eis aperte dicebat, non
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315 intelligebant, et aliquid aliud eum significare credebant. Vel,
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316 secundum Chrysostomum, <i>vidit</i> linteamina posita sic ordinata,
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317 quod non fuisset factum, si corpus furtim fuisset sublatum, <i>et
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318 credidit</i>, scilicet vera fide, quod Christus a morte
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319 resurrexerit. Et tunc hoc quod sequitur <i>nondum enim sciebant
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320 Scripturam</i>, refertur ad hoc quod dicit <i>vidit, et
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321 credidit</i>, quasi diceret: antequam videret non sciebat
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322 Scripturam, <i>quia oportebat eum a mortuis resurgere</i>. Sed
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323 quando vidit, credidit quod a mortuis resurrexisset.</p>
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324 <br />
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325 <div class="D">Lectio 2</div>
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326 <p title="Super Io., cap. 20 l. 2"><a name="87553"><span class=
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327 "ref">[87553] Super Io., cap. 20 l. 2</span></a> Posito quomodo
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328 Maria Magdalena venit ad aspiciendam sepulcri apertionem, hic
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329 Evangelista ostendit quomodo pervenit ad Angelorum visionem, et
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330 primo ponitur devotio; secundo insinuatur Angelorum visio, ibi
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331 <i>vidit duos Angelos</i> etc.; tertio describitur Angelorum
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332 allocutio, ibi <i>dicunt ei illi</i> et cetera. Devotio autem
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333 mulieris, quae meruit Angelorum visionem, commendatur ex tribus.
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334 Primo quidem ex eius constantia, quam commendabilem reddidit,
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335 primo, discipulorum recessus: quia <i>abierunt ergo iterum
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336 discipuli</i>, nondum scientes Scripturam, quia oporteret eum a
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337 mortuis resurgere, <i>ad semetipsos</i>, idest ubi habitabant, et
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338 unde ad monumentum cucurrerant. Adhuc enim ex timore dispersi non
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339 simul manebant. Zach. c. XIII, 7: <i>percutiam pastorem, et
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340 dispergentur oves gregis</i>; Thren. IV, 1: <i>dispersi sunt
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341 lapides sanctuarii in capite omnium platearum</i>. Secundo,
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342 constans eius mora: quia <i>Maria stabat ad monumentum foris,
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343 plorans</i>. Nam discipulis recedentibus, infirmiorem sexum fortior
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344 et ferventior in eodem loco figebat affectus. Sed hic est quaestio,
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345 quia Mc. ult., 8, dicitur quod mulieres egressae sunt de monumento:
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346 ergo fuerunt intus. Ut quid ergo tunc dicit Ioannes <i>stabat
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347 foris?</i> Responsio. Dicendum, quod monumentum Christi erat
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348 excisum in lapide, et circa ipsum erat clausura horti, sicut supra
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349 habitum est. Quandoque ergo monumentum vocant Evangelistae solum
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350 locum ubi corpus reconditum fuit, quandoque totum illud quod
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351 clausum erat. Cum ergo dicitur quod ingressae sunt monumentum,
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352 intelligendum de tota clausura horti; sed hoc quod dicitur
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353 <i>stabat foris</i>, intelligendum est de illo saxei sepulcri loco,
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354 sed tamen intra illud spatium quod iam ingressae fuerant, ubi
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355 stabat propter amoris constantiam, quae mentem eius accenderat. I
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356 Cor. XV, 58: <i>stabiles estote et immobiles, abundantes in opere
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357 domini semper</i>; Ps. CXXI, v. 2: <i>stantes erant pedes
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358 nostri</i>. Secundo commendatur eius devotio ex lacrymarum
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359 affluentia, quia <i>plorans</i>. Thren. I, 2: <i>plorans ploravit
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360 in nocte</i>. Est autem duplex lacrymarum gemitus: scilicet
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361 compunctionis ad peccata abluenda, Ps. VI, 7: <i>lacrymis meis
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362 stratum meum rigavi</i>; et devotionis ad caelestia desideranda,
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363 Ps. CXXV, 6: <i>euntes ibant, et flebant mittentes semina sua</i>,
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364 idest properantes ad caelestia. Sed Maria Magdalena lacrymis quidem
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365 compunctionis abundavit tempore suae conversionis, quando quae
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366 fuerat in civitate peccatrix, amando veritatem lavit lacrymis
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367 maculas criminis. Lc. VII, 47: <i>dimissa sunt ei peccata multa,
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368 quoniam dilexit multum</i>. Abundavit etiam lacrymis devotionis in
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369 Christi passione et resurrectione, ut habetur hic. Tertio
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370 commendatur eius devotio ex inquisitionis diligentia. Unde dicit
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371 <i>dum ergo fleret, inclinavit se et prospexit in monumentum</i>.
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372 Fletus enim iste ex desiderio amoris proveniebat. Natura enim
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373 amoris est quod velit dilectum praesentem habere, et si hoc non
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374 potest in re, saltem eius praesentiam habet in cognitione. Matth.
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375 VI, 21: <i>ubi est thesaurus tuus, ibi est et cor tuum</i>. Amare
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376 ergo flebat Maria, quia oculi qui dominum quaesierant et non
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377 invenerant, lacrymis vacabant, amplius dolens quod ablatus fuit de
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378 monumento: quoniam magistri tanti, cuius vita subtracta fuerat,
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379 memoria remanebat. Et ideo quia eum habere non poterat, volens
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380 saltem videre locum ubi positus fuerat, <i>inclinavit se, et
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381 prospexit in monumentum</i>. In quo datur intelligi quod in mortem
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382 Christi debemus prospicere cum humilitate cordis. Matth. XI, 25:
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383 <i>abscondisti haec a sapientibus et prudentibus, et revelasti ea
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384 parvulis. Et prospexit</i>, ut daret exemplum continue oculis
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385 mentis mortem Christi prospicere: quia amanti semel aspexisse non
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386 sufficit, cuius vis amoris intentionem multiplicat inquisitionis.
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387 Hebr. XII, 2: <i>aspicientes in auctorem fidei et consummatorem
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388 Iesum, qui proposito sibi gaudio, sustinuit crucem confusione
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389 contempta. Inclinavit</i> autem <i>se, et prospexit</i>, quia
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390 caritas Christi eam urgebat. II Cor. V, 14: <i>caritas Christi
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391 urget nos</i>. Vel potius, secundum Augustinum, divino instinctu in
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392 animo eius factum est ut perspiceret, et altius aliquid videret,
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393 scilicet Angelos; Rom. VIII, 14: <i>qui spiritu Dei aguntur, hi
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394 sunt filii Dei</i>. Consequenter cum dicit <i>et vidit duos Angelos
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395 in albis sedentes</i>, agit Evangelista de Angelorum visione: circa
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396 quam quatuor tangit Evangelista. Primo quid vidit, quia <i>duos
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397 Angelos</i>: ut ostendat quod omnes Angelorum ordines tam
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398 assistentium quam ministrantium Christo obsequebantur. Hebr. I, 6:
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399 <i>adorent eum omnes Angeli eius</i>. Sed circa hoc est quaestio:
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400 quia Matth. v. 2 ss. et Mc. ult., 5 dicitur, quod Maria et aliae
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401 mulieres viderunt unum Angelum existentem in latere monumenti, hic
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402 autem dicitur quod duos et intus. Sed utrumque verum est: quia
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403 illud praecessit quod narrant Matthaeus et Marcus, quando scilicet
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404 primo venerunt, et credentes eum sublatum, redierunt ad discipulos;
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405 et istud, quod narrat Ioannes, contigit in reditu, quando rediit
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406 cum discipulis, et eis recedentibus ipsa remansit. Secundo
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407 describit habitum, quia <i>in albis</i>: per quod claritas
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408 resurrectionis et gloria Christi resurgentis demonstratur. Apoc. c.
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409 III, 4: <i>ambulabunt mecum in albis</i>. Et eiusdem XIX, 14,
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410 dicitur quod exercitus qui est in caelo sequebatur eum in veste
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411 alba, idest gloriosa. Tertio describit situm, quia <i>sedentes</i>:
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412 per quod quies et potestas Christi designatur, qui iam ab omnibus
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413 tribulationibus requiescens regnat in carne immortali, sedens ad
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414 dexteram patris. Ps. CIX, 1: <i>sede a dextris meis</i>; Is. IX, 7:
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415 <i>super solium David et super regnum eius sedebit</i>. Quarto
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416 describit ordinem, <i>unum ad caput, et unum ad pedes</i>: quod
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417 potest referri ad tria. Primo quidem ad duo testamenta: Angelus
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418 enim Graece, Latine dicitur nuntius. Christum autem annuntiaverant
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419 testamenta, quia dicitur Matth. XXI, 9: <i>turba quae praeibat et
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420 quae sequebatur, clamabat: hosanna filio David</i>. Sic ergo
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421 Angelus sedens ad caput, signat vetus testamentum, et, qui ad
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422 pedes, novum. Secundo ad praedicatores. In Christo enim est duplex
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423 natura, divina scilicet, et humana. Caput autem Christi est Deus,
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424 ut dicitur I Cor. XI, 3, pedes vero humanitas; Ps. CXXXI, v. 7:
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425 <i>adorabimus in loco ubi steterunt pedes eius</i>. Qui ergo
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426 annuntiat divinitatem Christi, sicut est illud: <i>in principio
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427 erat verbum</i>, sedet ad caput; qui vero humanitatem annuntiat,
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428 sicut illud: <i>verbum caro factum est</i>, sedet ad pedes. Tertio
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429 potest referri ad tempus Annuntiationis; et sic sed et unus ad
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430 caput, et unus ad pedes: quia ab initio usque ad finem mundi
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431 mysteria Christi significabant esse annuntianda. I Cor. II, 26:
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432 <i>mortem domini annuntiabitis donec veniat</i>. Consequenter cum
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433 dicit <i>dicunt ei: mulier, quid ploras?</i> Agitur de Angelorum
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434 allocutione, et primo ponit Angelorum interrogationem; secundo
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435 mulieris responsionem. Circa primum sciendum est, quod Angeli
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436 scientes mulierem adhuc dubitare, quasi a remotis incipientes
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437 causam fletus exquirunt. Unde dicit: <i>dicunt illi</i>, scilicet
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438 Angeli, <i>quid ploras?</i> Quasi dicerent: plorare noli,
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439 supervacuum enim est, quia <i>ad vesperum</i>, scilicet passionis,
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440 <i>demorabitur fletus, et ad matutinum</i>, resurrectionis,
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441 <i>laetitia</i>; Ier. XXXI, 16: <i>quiescat vox tua a ploratu, et
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442 oculi tui a lacrymis, quia est merces operi tuo</i>. Ubi notandum,
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443 secundum Gregorium, quod ipsa sacra eloquia quae in nobis lacrymas
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444 amoris excitant, easdem lacrymas consolantur, dum nobis redemptoris
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445 nostri spem repromittunt. Ps. XCIII, 19: <i>secundum multitudinem
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446 dolorum meorum, consolationes tuae laetificaverunt animam meam</i>.
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447 Sed mulier quasi nescientes eos interrogasse putans, non Angelos,
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448 sed homines esse putat, et causam fletus sui exponit, et <i>dicit
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449 eis: tulerunt dominum meum</i>, idest corpus domini mei, a toto
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450 partem significans: sicut confitemur dominum Iesum Christum filium
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451 Dei sepultum, cum eius sola sepulta sit caro, quia divinitas carnem
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452 non deseruit. <i>Et nescio ubi posuerunt eum</i>. Hoc enim erat ei
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453 causa desolationis, quia nesciebat quo iret, et eum ad
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454 consolationem sui doloris inveniret. Sed numquid ad consolationem
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455 amantis est habere aliquid quod fuit amici? Et quidem, secundum
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456 Augustinum, IV confessionum, magis pertinet ad dolorem. Unde ipse
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457 dicit, quod fugiebat omnia loca in quibus conversatus fuerat cum
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458 amico suo. Et tamen Chrysostomus dicit, quod est ad consolationem.
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459 Sed utrumque est verum. In omnibus enim quae habent admixtionem
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460 gaudii et tristitiae, spes rei desideratae est delectabilis, Rom.
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461 c. XII, 12: <i>spe gaudentes, in tribulatione patientes</i>, est
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462 etiam et tristabilis, quia <i>spes quae differtur affligit
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463 animam</i>: sed non secundum eamdem rationem. Nam inquantum per
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464 spem repraesentatur res amata ut possibilis consequi, causat
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465 gaudium; inquantum autem separat actu, absens contristatur. Et sic
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466 est in isto loco: quia res amici inquantum repraesentat amicum,
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467 amanti delectabilis est; inquantum vero subtractionem amici ad
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468 memoriam reducit, tristitiam infert.</p>
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469 <br />
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470 <div class="D">Lectio 3</div>
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471 <p title="Super Io., cap. 20 l. 3"><a name="87554"><span class=
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472 "ref">[87554] Super Io., cap. 20 l. 3</span></a> Hic ponitur
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473 quomodo mulier ista pervenit ad Christi visionem, et primo agitur
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474 de Christi visione; secundo de eius a muliere cognitione, ibi
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475 <i>dixit ei Iesus, noli me tangere</i> et cetera. Circa primum
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476 primo ponit Christi visionem; secundo eius allocutionem, ibi
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477 <i>dicit ei Iesus: mulier, quid ploras?</i> Dicit ergo quantum ad
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478 primum <i>haec cum dixisset</i>, scilicet Maria Magdalena ad
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479 Angelum, <i>conversa est retrorsum</i>. Sed quaerit Chrysostomus:
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480 mulier quae loquebatur cum Angelis, quos saltem venerandos viros
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481 putabat, quare non expectabat eorum responsum de hoc quod dixit,
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482 sed retrorsum convertitur? Responsio. Dicendum, quod cum mulier
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483 Angelis respondisset, Christus advenit, cui Angeli reverentiam
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484 exhibentes assurrexerunt, quod videns mulier admirans respexit
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485 retro, ut sciret ad quid assurrexissent. Unde et Lucas ult., 4
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486 Angelos stantes visos esse commemorat. Et sic retrorsum ad
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487 aspiciendum conversa, <i>vidit Iesum stantem, et non sciebat quia
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488 Iesus est</i>: videbat enim eum in specie non gloriosum, quem
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489 Angeli gloriosum videntes honorabant. Ostenditur etiam per hoc,
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490 quod si aliquis Christum videre desiderat, oportet quod ad eum
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491 convertatur. Zach. I, 3: <i>convertimini ad me, ait dominus
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492 exercituum, et convertar ad vos</i>. Illi ad eum videndum
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493 perveniunt qui se totaliter in eum, per amorem convertunt. Sap. VI,
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494 14: <i>praeoccupat eos qui se concupiscunt</i>. Mystice autem per
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495 hoc signatur quod haec mulier per infidelitatem ad Christum
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496 verterat dorsum: sed quando animum eius ad cognoscendum convertit,
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497 retrorsum conversa est. Sed quare eum non agnoscebat, cum idem ipse
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498 esset? Dicendum, quod hoc erat vel quia quem mortuum viderat,
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499 resurrexisse non credebat, vel quia tenebantur oculi eius ne eum
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500 agnosceret, ut dicitur de duobus discipulis euntibus in Emaus, Lc.
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501 ult., 31. Allocutio Christi ponitur cum dicit <i>dicit ei Iesus:
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502 mulier, quid ploras?</i> Primo ponitur Christi interrogatio;
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503 secundo mulieris responsio. Circa primum sciendum est, quod mulier
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504 ista paulatim proficit: nam Angeli causam ploratus exquirunt, sed
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505 Christus quid quaerat, interrogat. Nam ploratus ex desiderio
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506 inquisitionis causabatur. Quem quaerit enim interrogat ut augeatur
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507 desiderium, quatenus cum nominaret quem quaereret, in amorem eius
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508 ardentius aestuaret, et sic semper quaereret. Ps. CIV, 4:
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509 <i>quaerite faciem eius semper</i>; Prov. IV, 18: <i>iustorum
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510 semita quasi lux splendens procedit et crescit usque ad perfectum
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511 diem</i>. Consequenter cum dicit <i>illa existimans quia hortulanus
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512 esset, dixit ei</i> etc., ponitur responsio mulieris: et ponitur
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513 primo opinio quam de interrogante habebat; secundo ponuntur verba
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514 responsionis. Opinabatur autem illa quod <i>hortulanus esset</i>.
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515 Sciebat enim quod exterriti custodes propter terraemotum et
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516 aspectum Angelorum, iam fugerant, et nullum circa loca illa
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517 occupari nisi eum qui eorum cultor esset. Et ut Gregorius dicit,
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518 haec mulier errando non erravit, dum Christum hortulanum credidit:
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519 quia in eius pectore per amoris sui vim semina virtutis plantabat.
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520 Eccli. XXIV, v. 42: <i>dixi: rigabo hortum meum plantationum et
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521 inebriabo prati mei fructum. Et dixit ei, domine, si tu sustulisti
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522 eum, dicito mihi</i>: dominum enim vocat ut benevolentiam captet.
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523 Sed cum iste de novo venisset, nec ei dixerat quem quaerebat, quare
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524 dixit <i>si tu sustulisti eum?</i> Quem eum? Sed dicendum, quod vis
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525 amoris hoc agere solet in amato, ut quod ipse semper cogitat,
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526 nullum alium credat ignorare. Unde Lc. ult., v. 17, cum quaereret
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527 dominus, <i>qui sunt hi sermones quos confertis ad invicem?</i>
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528 Dixerunt: <i>tu solus peregrinus es in Ierusalem?</i> et cetera.
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529 Sed quid dicit <i>si tu sustulisti eum, dicito mihi ubi posuisti
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530 eum; et ego eum tollam?</i> Mirabilis mulieris audacia, quam mortui
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531 non terret aspectus; et cuius valetudo ad grave mortui funus
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532 tollendum plus intentat quam possit. Sed hoc est quod dicitur I
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533 Cor. XIII, 7: <i>caritas omnia sperat</i>. Ideo autem eum accipere
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534 volebat, ne Iudaei in corpus saevirent exanime; et ideo volebat in
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535 alium locum incognitum illud transportare. Consequenter cum dicit
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536 <i>dicit ei Iesus, Maria</i> etc., agit de recognitione Christi a
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537 muliere. Et primo ponitur vocatio, cum dicit <i>Maria</i>, quam
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538 supra alloquens mulierem quasi nomine communi vocaverat. Sed hic
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539 proprio nomine vocatur <i>Maria</i>, ut designet specialem notitiam
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540 quam habet ad sanctos. Ps. CXLVI, 4: <i>qui numerat multitudinem
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541 stellarum et omnibus eis nomina vocat</i>; Ex. XXXIII, 12: <i>novi
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542 te ex nomine</i>: et ut ostendat quod licet quadam generali motione
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543 omnes res moveantur a Deo, specialiter tamen ad hominis
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544 iustificationem necessaria est gratia specialis. Effectus
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545 vocationis ponitur cum dicit <i>conversa illa dicit ei, Rabboni,
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546 quod dicitur magister</i>. Sed numquid non respiciebat ad Christum
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547 qui eam vocaverat? Respondeo. Dicendum, secundum Augustinum, quod
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548 hoc referendum est ad interiorem dispositionem mentis: nam prius,
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549 cum corpore conversa fuit, putavit Christum esse quod non erat,
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550 scilicet hortulanum; nunc autem corde convertitur, dum quod erat
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551 agnovit. Vel dicendum, quod, ut dictum est, credebat eum esse
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552 aliquem alium hominem. Unde dum sibi loqueretur, sollicita de eo
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553 quod gerebat in corde, non eum respicit, sed circumquaque, si
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554 aliquod signum videret sepulti. Et ideo Christus revocans eam, ex
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555 proprio nomine vocavit dicens <i>Maria</i>, quasi dicat: quo
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556 respicis? Recognosce eum a quo recognosceris. Et ideo statim,
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557 vocata ex nomine, recognovit auctorem, dicens <i>Rabboni, quod
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558 dicitur magister</i>: sic enim eum consueverat vocare. In quo datur
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559 intelligi, quod vocatio Christi est causa iustificationis nostrae
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560 et confessionis verae. Consequenter cum dicit <i>dicit ei Iesus:
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561 noli me tangere</i>, ostendit Evangelista quomodo Maria instruitur
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562 a Christo, et primo ponit unam instructionem prohibitivam; secundo
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563 aliam affirmativam, ibi <i>vade autem ad fratres meos</i>. Circa
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564 primum duo facit. Primo ponit prohibitionem; secundo assignat eius
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565 rationem. Admonet quidem Christus Mariam ne eum tangat, dicens
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566 <i>noli me tangere</i>. Et si non legatur hic quod mulier vellet
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567 eum tangere, datur ex hoc intelligi, secundum Gregorium quod Maria
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568 ad pedes prostrata amplecti voluit eius vestigia quem recognovit.
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569 Sed subditur pro ratione <i>nondum enim ascendi ad patrem meum</i>,
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570 per quod videtur quod dominus post resurrectionem noluit tangi ab
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571 hominibus antequam ascenderet: cuius contrarium habetur Lc. ult.,
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572 39: <i>palpate et videte quoniam spiritus carnem et ossa non
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573 habet</i>. Et si dicas eum a discipulis se tangi voluisse, non
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574 autem a mulieribus; hoc non potest stare, quia Matth. ult., 9,
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575 dicitur de Magdalena et aliis mulieribus quia accesserunt et
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576 tenuerunt pedes eius. Intelligendum est ergo, secundum litteram,
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577 quod mulier haec bis vidit Angelos in hoc itinere. Primo quidem
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578 simul cum aliis mulieribus vidit unum Angelum sedentem super
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579 lapidem, ut dicitur Matth. XXVIII, 2 et Mc. c. XVI, 5. Secundo vero
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580 in reditu vidit duos Angelos intus in monumento, sicut dicit
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581 Ioannes. Similiter etiam in hoc eodem itinere bis vidit Christum.
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582 Primo quidem in horto, quando aestimavit eum hortulanum, ut supra
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583 habitum est; secundo in via, quando currebat cum aliis annuntiare
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584 discipulis quae viderat, ut magis firmarentur in fide
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585 resurrectionis: et tunc accesserunt et tenuerunt pedes eius, ut
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586 dicunt Matthaeus et Marcus. Est autem duplex ratio mystica quare
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587 tangi noluit. Una, quia haec mulier significabat Ecclesiam gentium,
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588 quae Christum non erat tactura per fidem, nisi cum ascendisset ad
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589 patrem. Ps. VII, 8: <i>synagoga populorum circumdabit te: propter
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590 hanc in altum regredere</i>. Alia ratio est, quia secundum
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591 Augustinum I de Trinitate cap. IX, tactus facit quasi finem
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592 cognitionis. Quando enim videmus rem, utcumque eam cognoscimus; sed
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593 per tactum consummatam cognitionem de ea habemus. Mulier autem haec
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594 aliquam fidem habebat de Christo sicut de sancto viro, unde et
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595 magistrum eum vocabat: necdum ad hoc pervenerat ut cognosceret eum
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596 aequalem patri et unum cum Deo. Et ideo dicit <i>noli me
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597 tangere</i> idest, non constituas finem tuae notionis in eo quod
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598 credis de me, <i>nondum enim ascendi ad patrem meum</i>, scilicet
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599 in corde tuo, quia non credis me esse unum cum eo; quod tamen
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600 postea credidit. Nam in eius intimis sensibus quodammodo Christus
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601 ascendit ad patrem, qui sic in ea profecerat ut patri cognoscat
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602 aequalem. Vel dicendum, secundum Chrysostomum, quod haec mulier
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603 videns Christum surrexisse, credidit quod esset in eadem qualitate
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604 in qua fuerat prius, habens mortalem vitam: unde et volebat cum eo
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605 esse sicut ante passionem, et prae gaudio nihil magnum excogitabat;
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606 quamvis caro Christi multo melior facta fuerit resurgendo. Et ideo
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607 ab hac intelligentia eam revocare volens, dicit <i>noli me
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608 tangere</i>; quasi dicat: non putes me de cetero habere vitam
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609 mortalem et vobiscum eo modo conversari quo primo. II Cor. V, v.
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610 16: <i>et si novimus secundum carnem Christum, sed iam nunc non
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611 novimus</i>. Et hoc est quod subdit <i>nondum enim ascendi ad
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612 patrem meum</i>. Et tunc non est monitionis ratio, sed tacitae
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613 quaestionis responsio, quasi dicat: etsi videas me hic manentem,
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614 non est propter hoc quod non habeam gloriosam carnem; sed quia
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615 <i>nondum ascendi ad patrem meum</i>. Voluit enim priusquam
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616 ascenderet, fidem resurrectionis et suae divinitatis firmare in
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617 cordibus apostolorum. Deinde ponit instructionem affirmativam,
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618 dicens <i>vade autem ad fratres meos</i> scilicet apostolos, qui
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diff changeset
619 sunt fratres per conformitatem naturae, Hebr. II, 17: <i>debuit per
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620 omnia fratribus assimilari</i>, et per adoptionem gratiae, quia
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621 eius patris sunt filii adoptivi, cuius ipse est filius naturalis.
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622 Ubi notandum est triplex privilegium, quod Magdalenae est collatum.
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623 Primo quidem propheticum, per hoc quod meruit Angelos videre:
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624 propheta enim est medius inter Angelos et populum. Secundo
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diff changeset
625 Angelorum fastigium, per hoc quod vidit Christum, in quem
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diff changeset
626 desiderant Angeli prospicere. Tertio officium apostolicum, immo
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627 facta est apostolorum apostola, per hoc quod ei committitur ut
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628 resurrectionem dominicam discipulis annuntiet: ut sicut mulier viro
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629 primo nuntiavit verba mortis, ita et mulier primo nuntiaret verba
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630 vitae. <i>Et dic eis: ascendo ad patrem meum et patrem vestrum</i>.
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diff changeset
631 Supra XIV, v. 5: <i>vado ad eum qui me misit</i>; Eph. IV, v. 10:
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632 <i>qui descendit ipse et qui ascendit super omnes caelos</i>. Sed
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633 ex hoc Arius sumit sui erroris fulcimentum: quia per hoc quod dicit
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634 <i>patrem meum et patrem vestrum</i>, concludere voluit quod eodem
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635 modo Deus sit pater filii, sicut est noster pater; et Deus filii
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636 sicut Deus noster. Sed contra hoc dicendum quod haec verba qua
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diff changeset
637 intentione dicantur apparet ex circumstantiis loquendi. Dicit enim
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638 supra <i>vade ad fratres meos</i> etc.: hos autem fratres habet
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639 Christus secundum quod homo, et secundum hoc Christus est subiectus
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640 patri, sicut creatura creatori: nam ipsum corpus Christi creatura
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641 quaedam est. Vel aliter, secundum Augustinum, Christus hic loquitur
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642 de se secundum utramque naturam: quia quod dicit <i>ascendo ad
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643 patrem meum et patrem vestrum</i>, pertinet ad divinam naturam,
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644 secundum quam habet patrem Deum connaturalem cui est aequalis. Et
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645 sic intelligendum est aliter <i>meum</i>, et aliter <i>vestrum</i>:
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646 natura <i>meum</i>, gratia <i>vestrum</i>, quasi, hoc quod estis
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647 filii adoptivi per gratiam, per me habetis. Gal. IV, v. 4: <i>misit
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648 Deus filium suum (...) ut adoptionem filiorum Dei reciperemus</i>;
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649 Rom. VIII, 29: <i>quos praescivit conformes fieri imaginis filii
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650 sui, ut sit ipse primogenitus in multis fratribus</i>. Quod addit
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651 <i>Deum meum et Deum vestrum</i>, refertur ad humanam naturam,
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652 secundum quam habet Deum gubernatorem. Et sic dicit <i>Deum
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653 meum</i>, sub quo ego homo sum, et <i>Deum vestrum</i>, inter quos
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654 et ipsum mediator sum: quia per ipsum habemus Deum nobis placatum,
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655 et sic Deum nostrum. Rom. V, v. 1: <i>iustificati igitur ex fide,
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656 pacem habeamus per dominum nostrum Iesum Christum per quem habemus
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657 accessum in gratiam in qua stamus, et gloriamur in spe gloriae
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658 filiorum Dei</i>; II Cor. V, 19: <i>Deus erat in Christo mundum
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659 reconcilians sibi</i>. Promptitudo obedientiae Mariae ponitur cum
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660 dicit <i>venit Maria Magdalene annuntians, quia vidi dominum, et
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661 haec dixit mihi. Venit</i>, de loco ubi erat horti spatium ante
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662 lapidem monumenti, <i>annuntians discipulis</i>. I Cor. XI, 23:
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663 <i>ego enim accepi a domino quod et tradidi vobis</i>; Is. XXI, 10:
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664 <i>quae audivi a domino Deo exercituum, domus Israel, annuntiavi
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665 vobis</i>.</p>
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666 <br />
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667 <div class="D">Lectio 4</div>
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668 <p title="Super Io., cap. 20 l. 4"><a name="87555"><span class=
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669 "ref">[87555] Super Io., cap. 20 l. 4</span></a> Positis
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670 apparitionibus Christi factis mulieribus, in parte ista agit
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671 Evangelista de apparitionibus factis apostolis, et primo de
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672 apparitione qua simul omnibus in Ierusalem apparuit, excepto Thoma;
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673 secundo de ea quae facta est, Thoma praesente, ibi <i>et post dies
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674 octo</i> etc.; tertio de ea quae facta est quibusdam specialiter
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675 iuxta mare, XXI capitulo <i>postea manifestavit se</i> et cetera.
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676 Circa primum duo ponuntur. Primo domini apparitio; secundo
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677 discipulorum dubitatio, ibi <i>Thomas autem</i> et cetera. Circa
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678 primum tria ponuntur. Primo domini apparitio; secundo officii
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679 iniunctio, ibi <i>dixit eis, pax vobis</i> etc.; tertio spiritualis
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680 muneris collatio, ibi <i>haec cum dixisset, insufflavit</i> et
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681 cetera. Circa primum tria facit. Primo ponit apparitionis
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682 circumstantias; secundo apparitionis continentiam, ibi <i>venit
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683 Iesus</i> etc.; tertio apparitionis consequentia, ibi <i>gavisi
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684 sunt discipuli viso domino</i>. Describit ergo apparitionem
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685 dominicam discipulis a quatuor circumstantiis. Primo quidem ex
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686 horae descriptione, quia <i>cum sero esset</i>; secundo ex diei
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687 designatione, quia <i>die illa</i>; tertio ex loci conditione, quia
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688 <i>cum fores essent clausae</i>; quarto ex discipulorum
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689 dispositione, quia <i>erant congregati propter metum Iudaeorum</i>.
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690 Fuit ergo hora apparitionis serotina: cuius duplex est ratio
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691 litteralis. Una, quia voluit simul apparere omnibus; et ideo
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692 praestolatus est usque in sero, ut qui dispersi erant de die, simul
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693 convenirent in sero: nam de nocte simul erant. Alia ratio est quia
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694 dominus eis apparuit ut confortaret eos. Illam ergo elegit horam
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695 qua magis stupentes confortatione indigebant: haec est sero. Ps.
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696 XLV, 2: <i>adiutor in tribulationibus quae invenerunt nos
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697 nimis</i>. Est etiam ratio mystica, quia scilicet dominus in fine
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698 mundi apparebit fidelibus, quando media nocte clamor fiet: <i>ecce
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699 sponsus venit</i>, redditurus eis mercedem suam; Matth. XX, 8:
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700 <i>cum sero factum esset, dixit dominus vineae procuratori suo:
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701 voca operarios, et redde eis mercedem</i>. Dies apparitionis fuit
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702 ipsamet dies resurrectionis, quia <i>die illa una sabbatorum</i>,
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703 scilicet dies dominica, de qua dictum est (supra hoc cap.) <i>una
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704 autem sabbati</i>. Quare autem dicatur <i>una sabbatorum</i>, iam
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705 dictum est. Potest autem ex Evangeliis colligi, dominum quinquies
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706 isto die apparuisse. Bis scilicet mulieribus, semel Magdalenae
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707 soli, de qua immediate supra, et iterum simul cum aliis mulieribus
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708 revertentibus; et tunc accesserunt, et tenuerunt pedes eius. Tertio
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709 vero apparuit duobus discipulis ipso die euntibus in Emaus, Lc.
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710 ult., 13. Quarto autem Simoni Petro. Sed quando et quomodo et ubi,
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711 non exprimitur, nisi tantum quod apparuit. Lc. ult., v. 34:
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712 <i>surrexit dominus vere, et apparuit Simoni</i>. Quinto apparuit
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713 omnibus simul congregatis de sero, ut habetur hic. Et ideo
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714 cantatur: <i>haec dies quam fecit dominus: exultemus et laetemur in
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715 ea</i>: Ps. CXVII, 24. Per hoc autem datur intelligi, quod in die
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716 communis resurrectionis apparebit manifeste omnibus mulieribus,
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717 peccatoribus, peregrinis, apostolis, et apostolicis viris: quia
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718 <i>videbit eum omnis oculus, et qui eum pupugerunt</i>: Apoc. I, 7.
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719 Conditio autem loci describitur per clausuram, dubia et timida;
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720 quia <i>fores essent clausae</i>: ad litteram propter tarditatem,
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721 quia nox erat, et <i>propter metum Iudaeorum</i>. Sed ex parte
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722 Christi, clausurae causa fuit ut manifestaret eis virtutem suae
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723 potestatis intrando ad eos ianuis clausis. Sciendum est autem circa
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724 hoc, quod secundum quosdam intrare ianuis clausis est de
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725 proprietate corporis gloriosi, quod dicunt per quamdam conditionem
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726 sibi inhaerentem posse esse cum alio corpore simul in eodem loco,
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727 inquantum est gloriosum: et hoc factum esse et fieri posse sine
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728 miraculo. Sed hoc non potest stare: quia quod corpus humanum non
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729 glorificatum, non possit simul cum alio corpore esse, inest sibi ex
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730 natura. Oportet ergo quod si corpus glorificatum dicatur habere in
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diff changeset
731 se proprietatem aliquam inhaerentem, quod possit simul cum alio
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732 corpore esse in eodem loco, quod excludatur ab eo illa proprietas
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733 qua nunc impeditur ne simul cum alio possit esse. Haec autem
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734 proprietas nullo modo est separabilis vel destructibilis a corpore,
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735 cum non sit mathematica corpulentia ut ipsi dicunt, sed ipsae
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diff changeset
736 dimensiones corporis quanti, quibus proprie accidit situs. Unde
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737 philosophus arguit contra ponentes ideas et materias. Et quod dato
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738 etiam quod vacuum esset totum spatium super terram, adhuc corpus
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739 sensibile non posset esse simul cum illis, propter dimensiones
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740 quantitatis. Per nullam autem proprietatem corporis gloriosi
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741 possent removeri dimensiones a corpore, natura corporis remanente.
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742 Et ideo dicendum est, quod hoc miraculose Christus fecit virtute
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743 suae divinitatis; et quandocumque in sanctis simile contingeret,
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744 miraculosum esset, et per novum miraculum fit. Et hoc expresse
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745 dicunt Augustinus et Gregorius. Dicit enim Augustinus: <i>quaeris
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746 quomodo per ostia clausa intrare potuit? Si comprehendis modum, non
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747 est miraculum. Ubi deficit ratio, ibi est fidei aedificatio</i>: et
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748 subdit: <i>ille quippe non eis apertis intrare potuit, quo nascente
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749 virginitas matris inviolata permansit</i>. Sicut ergo ortus eius ex
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750 virgine matre virtute suae divinitatis miraculosus fuit, sic
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751 introitus iste. Mystice autem per hoc datur intelligi quod Christus
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752 nobis apparet quando fores, idest sensus exteriores, sunt clausi in
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diff changeset
753 oratione, Matth. VI, 6: <i>tu autem cum oraveris, intra in
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754 cubiculum</i>, et in fine mundi, quando quae paratae erunt,
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755 intrabunt ad nuptias, et postea claudetur ianua, ut habetur Matth.
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756 XXV, 10. Dispositio discipulorum describitur imitanda, quia
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757 <i>congregati erant</i>: quod quidem non vacat a mysterio. Christus
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758 enim ad congregatos venit, spiritus sanctus ad congregatos
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759 descendit: quia Christus et spiritus sanctus non nisi in caritate
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760 congregatis adsunt. Matth. XVIII, 20: <i>ubicumque fuerint duo vel
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761 tres congregati in nomine meo, ibi sum in medio eorum</i>. Hic
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762 ponitur ipsa apparitio Christi quantum ad tria. Primo quantum ad
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763 Christi praesentiam quam exhibuit; secundo quantum ad salutationem
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764 quam eis protulit; tertio quantum ad sui certam manifestationem,
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765 quam eis ostendit. Praesentiam autem suam exhibuit eis Christus
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766 absque omni dubio, quia <i>venit, et stetit in medio
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767 discipulorum</i>. Venit quidem personaliter ipse idem, sicut eis
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768 promiserat supra XIV, 28: <i>vado, et venio ad vos</i>. Sed
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769 <i>stetit in medio</i>, ut omnes certitudinaliter agnoscerent. Unde
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diff changeset
770 arguuntur Iudaei qui eum non cognoverunt. Supra I, 26: <i>medium
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diff changeset
771 autem vestrum stetit quem vos nescitis</i>. Item <i>stetit in medio
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diff changeset
772 discipulorum</i>, ut ostendat conformitatem humanae naturae quam
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diff changeset
773 habet ad eos. Eccli. l, 13: <i>circa illum corona fratrum, quasi
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diff changeset
774 plantatio cedri in monte Libano</i>. Item <i>stetit in medio</i>,
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diff changeset
775 per condescensionem, quia inter eos conversatus est sicut unus ex
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diff changeset
776 eis. Eccli. XXXII, 1: <i>rectorem te posuerunt? Noli extolli, esto
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diff changeset
777 in illis quasi unus ex ipsis</i>; Lc. XXII, 27: <i>ego autem in
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diff changeset
778 medio vestrum sum sicut qui ministrat</i>. Item ad designandum quod
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diff changeset
779 nos debemus esse in medio virtutis. Is. XXX, 21: <i>haec est via:
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diff changeset
780 ambulate in ea, neque declinetis ad dexteram neque ad
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diff changeset
781 sinistram</i>. Qui enim excedit in plus, divertit ad dexteram; qui
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diff changeset
782 autem deficit in minus, vadit ad sinistram. Salutationis autem
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diff changeset
783 verba eis protulit, dicens <i>pax vobis</i>. Sed haec fuit
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diff changeset
784 necessaria: erat enim eorum pax multipliciter perturbata, et
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diff changeset
785 quantum ad Deum, contra quem quidam peccaverunt negando, quidam
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diff changeset
786 fugiendo Matth. XXVI, 31: <i>omnes vos scandalum patiemini in me in
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diff changeset
787 ista nocte, scriptum est enim: percutiam pastorem, et dispergentur
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diff changeset
788 oves gregis</i>. Et contra hoc proposuit eis pacem reconciliationis
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diff changeset
789 ad Deum; Rom. V, 10: <i>reconciliati sumus Deo per mortem filii
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diff changeset
790 eius</i>: hanc enim per passionem fecit. Item quantum ad seipsos:
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diff changeset
791 quia tristes erant, et in fide dubii; et hanc etiam pacem factam
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diff changeset
792 proposuit. Ps. CXVIII, 165: <i>pax multa diligentibus legem
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diff changeset
793 tuam</i>. Item quantum ad exteriores: quia a Iudaeis persecutiones
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diff changeset
794 patiebantur; et contra hoc dicit eis <i>pax vobis</i>, contra
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diff changeset
795 Iudaeorum scilicet persecutiones. Supra XIV, 27: <i>pacem meam do
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diff changeset
796 vobis, pacem relinquo vobis</i>. Certam autem sui manifestationem
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diff changeset
797 ostendit eis per manus et latus, unde sequitur <i>haec cum
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diff changeset
798 dixisset, ostendit eis manus et latus</i>, quia in eis specialiter
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diff changeset
799 remanserunt signa passionis suae. Lc. ult., 39: <i>videte manus
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diff changeset
800 meas et pedes meos, quia ego ipse sum</i>. Sic et in gloria se
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diff changeset
801 ostendet; supra c. XIV, 23: <i>si quis diligit me, sermonem meum
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diff changeset
802 servabit</i>, et infra: <i>manifestabo ei meipsum</i>. Hic ponitur
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diff changeset
803 apparitionis effectus, qui est gaudium in cordibus discipulorum de
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diff changeset
804 visione domini, quam promiserat eis supra c. XVI, 22: <i>iterum
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diff changeset
805 autem videbo vos, et gaudebit cor vestrum</i>. Sed hoc gaudium
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diff changeset
806 implebitur in patria, scilicet bonis, ex aperta visione Dei. Is.
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diff changeset
807 ult., 14: <i>videbitis, et gaudebit cor vestrum, et ossa vestra
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diff changeset
808 quasi herba germinabunt</i>. Iniungit apostolis officium, et primo
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diff changeset
809 praemittit pacis vinculum; secundo iniungit officium, ibi <i>sicut
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diff changeset
810 misit me pater. Dixit ergo eis iterum, pax vobis</i>. Hoc dixit eis
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diff changeset
811 contra perturbationem duplicem: nam contra perturbationem
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diff changeset
812 praesentem a Iudaeis, dixit eis primo <i>pax vobis</i>; sed contra
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diff changeset
813 conturbationem factam a gentibus, <i>dixit eis iterum, pax
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diff changeset
814 vobis</i>. Supra XVI, 33: <i>in mundo pressuram habebitis, in me
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diff changeset
815 autem pacem</i>. Nam ad gentes mittendi erant. Et ideo statim
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diff changeset
816 subditur iniunctio officii: <i>sicut misit me pater, et ego mitto
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diff changeset
817 vos</i>: in quo ostendit se mediatorem inter Deum et homines. I
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818 Tim. II, 5: <i>mediator Dei et hominum homo Christus Iesus</i> et
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diff changeset
819 cetera. Hoc erat ad consolationem discipulorum, qui cognoscentes
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diff changeset
820 auctoritatem Christi, sciebant eum mittere ipsos auctoritate
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diff changeset
821 divina. Item considerantes dignitatem propriam, scilicet quod
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diff changeset
822 habebant officium proprium apostolorum: apostolus enim idem est
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diff changeset
823 quod missus. Dicit ergo <i>sicut misit me pater, et ego mitto
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diff changeset
824 vos</i>, idest, sicut pater diligens me misit in mundum ad
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diff changeset
825 passionem tolerandam pro salute fidelium, supra III, 17: <i>non
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diff changeset
826 enim misit Deus filium suum in mundum ut iudicet mundum, sed ut
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diff changeset
827 salvetur mundus per ipsum</i>, ita ego diligens vos, mitto vos ad
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diff changeset
828 tribulationes sustinendas pro nomine meo. Matth. c. X, 16: <i>ecce
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diff changeset
829 ego mitto vos sicut oves in medio luporum</i>. Secundo datur eis
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diff changeset
830 idoneitas officii per dationem spiritus sancti. II Cor. III, v. 6:
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diff changeset
831 <i>qui et idoneos nos fecit ministros novi testamenti non littera,
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832 sed spiritu</i>. Unde sequitur <i>haec cum dixisset,
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833 insufflavit</i> et cetera. Et circa hanc dationem primo praemittit
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diff changeset
834 dationis signum, quod est insufflatio; unde dicit
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diff changeset
835 <i>insufflavit</i>. Simile habetur Gen. II, v. 7: <i>inspiravit in
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diff changeset
836 faciem eius spiraculum vitae</i>, quod primus homo depravavit,
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837 scilicet vitae naturalis: sed hoc Christus reparavit, dando
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838 spiritum sanctum. Non est intelligendum quod huiusmodi flatus
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diff changeset
839 Christi fuerit spiritus sanctus, sed signum eius. Unde Augustinus
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840 dicit IV de Trinitate: <i>flatus ille corporeus substantia spiritus
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841 sancti non fuit, sed demonstratio per congruam significationem non
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842 tantum a patre sed etiam a filio procedere spiritum sanctum</i>.
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843 Notandum autem, quod super Christum spiritus sanctus missus est
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diff changeset
844 primo quidem in columbae specie in Baptismo, supra III, et in
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diff changeset
845 specie nubis in transfiguratione; Matth. XVII, 5. Cuius ratio est,
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846 quia gratia Christi, quae datur per spiritum sanctum, derivanda
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847 erat ad nos per propagationem gratiae in sacramentis: et sic
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diff changeset
848 descendit in specie columbae in Baptismo, quae est animal fecundum;
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diff changeset
849 et per doctrinam, et sic descendit in nube lucida. Unde et ibi
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850 ostenditur doctor; unde dicit: <i>ipsum audite</i>. Super apostolos
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diff changeset
851 autem primo descendit in flatu, ad designandam propagationem
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diff changeset
852 gratiae in sacramentis, cuius ipsi ministri erant; unde dicit
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853 <i>quorum remiseritis peccata, remittuntur eis</i>. Matth. ult.,
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854 19: <i>euntes ergo baptizate eos in nomine patris et filii et
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855 spiritus sancti</i>. Secundo vero in igneis linguis ad
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diff changeset
856 significandam propagationem gratiae per doctrinam. Unde dicit Act.
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857 II, 4, quod postquam repleti sunt spiritu sancto, statim coeperunt
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858 loqui. Secundo ponit dationis verba, dicens <i>accipite spiritum
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859 sanctum</i>. Sed numquid hic acceperunt spiritum sanctum? Videtur
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860 quod non: quia cum nondum ascendisset in altum, non debuit dona
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861 dare hominibus. Et quidem, secundum Chrysostomum, quidam dicunt,
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862 quod Christus non dedit eis hic spiritum sanctum; sed praeparavit
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863 eos ad dationem futuram in Pentecoste. Et moventur ad hoc, quia
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864 Daniel. X, 8 dicitur, quod non potuit sustinere visionem Angeli:
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diff changeset
865 unde isti nisi praeparati non potuissent sustinere spiritus sancti
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866 adventum. Sed tamen ipse Chrysostomus dicit: <i>spiritus sanctus
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diff changeset
867 datus fuit discipulis non communiter ad omnia: sed ad aliquem
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diff changeset
868 effectum</i>, scilicet ad dimittendum peccata, sicut Matth. X, 8,
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diff changeset
869 ad faciendum miracula. Augustinus autem et Gregorius dicunt, quod
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diff changeset
870 spiritus sanctus habet duo praecepta dilectionis, scilicet Dei et
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871 proximi: et ideo primo datus fuit in terra ad designandum
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diff changeset
872 praeceptum dilectionis proximi; secundo de caelo ad designandum
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diff changeset
873 praeceptum dilectionis Dei. Tertio ponitur dationis fructus
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874 <i>quorum remiseritis peccata, remittuntur eis</i>: quod conveniens
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875 effectus est spiritus sancti, scilicet remissio peccatorum: nam
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876 ipse caritas est, et per eum nobis datur caritas. Rom. c. V, 5:
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diff changeset
877 <i>caritas Dei diffusa est in cordibus nostris per spiritum
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878 sanctum, qui datus est nobis</i>. Remissio autem peccatorum non fit
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879 nisi per caritatem. Quia: <i>universa delicta operit caritas</i>; I
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diff changeset
880 Petr. IV, 8: <i>caritas operit multitudinem peccatorum</i>. Hic
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diff changeset
881 ergo primo quaeritur de hoc quod dicit <i>quorum remiseritis
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diff changeset
882 peccata</i>, cum solus Deus peccata remittat. Ad hoc aliqui dicunt,
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883 quod solus Deus remittit culpam; sed sacerdos absolvit tantum a
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884 reatu poenae, et denuntiat eum absolutum a macula culpae. Sed hoc
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885 non est verum: nam sacramentum poenitentiae cum sit sacramentum
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886 novae legis, confert gratiam, sicut et in Baptismo confertur. Sed
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887 in Baptismo sacerdos baptizat instrumentaliter, et tamen confert
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888 gratiam: ergo similiter in sacramento poenitentiae sacramentaliter
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889 et ministerialiter absolvit a poena et culpa, inquantum dat
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diff changeset
890 sacramentum in quo peccata dimittuntur. Quod autem dicitur, quod
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891 solus Deus peccata dimittit, verum est auctoritate. Sic etiam solus
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892 Deus baptizat; sed sacerdos ministerio, ut dictum est. Item
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893 quaeritur de hoc quod dicit <i>accipite spiritum sanctum: quorum
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diff changeset
894 remiseritis peccata, remittuntur eis</i>. Videtur ergo quod qui non
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895 habet spiritum sanctum, non possit peccata dimittere. Ad quod
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896 dicendum, quod si remissio peccatorum esset proprium opus
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897 sacerdotis, idest quod ex sua virtute hoc faceret, non utique
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898 posset sanctificare nisi sanctus. Remissio autem peccatorum est
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899 proprium opus Dei, qui propria virtute et auctoritate peccata
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900 dimittit, sacerdotis autem non nisi est sicut instrumenti. Sicut
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901 ergo dominus per servum et ministrum suum, sive sit bonus sive
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902 malus, potest facere voluntatem suam ad exequendum aliqua: ita et
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903 dominus per ministros, etiam si mali sint, potest sacramenta
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diff changeset
904 conferre, in quibus datur gratia. Item quaeritur de hoc quod
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diff changeset
905 dicitur <i>quorum remiseritis peccata, remittuntur eis</i>. Ad quod
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906 dicendum est quod, sicut dictum est, sacerdos in sacramentis agit
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907 sicut minister Dei. I Cor. IV, 1: <i>sic nos existimet homo ut
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908 ministros Christi et dispensatores mysteriorum Dei</i>. Eodem ergo
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909 modo quo Deus remittit et retinet peccata, simul et sacerdos.
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910 Remittit autem Deus peccata largiendo gratiam; sed dicitur retinere
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911 non largiendo eam propter impedimentum ex parte recipientis: sic et
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912 minister remittit peccata, inquantum impendit sacramentum
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913 Ecclesiae; et retinet inquantum aliquos indignos ostendit
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914 sacramentorum receptione.</p>
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915 <br />
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916 <div class="D">Lectio 5</div>
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917 <p title="Super Io., cap. 20 l. 5"><a name="87556"><span class=
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918 "ref">[87556] Super Io., cap. 20 l. 5</span></a> Posita salvatoris
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919 apparitione, hic agit Evangelista de discipuli dubitatione, et
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920 primo ponitur discipuli absentia; secundo ponitur sibi facta
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921 denuntiatio, ibi <i>dixerunt ergo ei alii discipuli vidimus
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922 dominum</i>; tertio obstinata eius dubitatio, ibi <i>ille autem
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923 dixit</i> et cetera. Absens autem discipulus describitur primo ex
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924 nomine, quia <i>Thomas</i>, qui interpretatur abyssus, sive
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diff changeset
925 geminus. In abysso autem duo sunt: scilicet profunditas et
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diff changeset
926 obscuritas. Abyssus ergo Thomas propter obscuritatem infidelitatis,
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diff changeset
927 quam habet ex se. Item abyssus ex profunditate miserationis, quam
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diff changeset
928 habet a Christo: unde de hoc dicitur in Ps. XLI, 8: <i>abyssus</i>
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diff changeset
929 profunditatis, scilicet Christus, <i>abyssum</i> obscuritatis,
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diff changeset
930 scilicet Thomam, <i>invocat</i> miserando; et <i>abyssus</i>
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diff changeset
931 obstinationis, scilicet Thomas, <i>abyssum</i> profunditatis,
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diff changeset
932 scilicet Christum, <i>invocat</i> confitendo. Secundo ex dignitate,
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diff changeset
933 quia <i>unus ex duodecim</i>: non quod tunc duodecim essent, quia
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diff changeset
934 iam Iudas interierat, Matth. XXVII, 5, sed dicitur unus de
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diff changeset
935 duodecim, quia erat electus ad eam dignitatem quam Deus sacraverat
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diff changeset
936 duodenario numero; Lc. VI, 13: <i>elegit duodecim, quos apostolos
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diff changeset
937 nominavit</i>. Et hunc numerum Deus voluit semper esse integrum.
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diff changeset
938 Tertio ex interpretatione <i>qui dicitur Didymus</i>. Thomas enim
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diff changeset
939 est nomen Syrum vel Hebraeum, et habet duas interpretationes,
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diff changeset
940 scilicet geminus et abyssus. Geminus autem Latine, Graece dicitur
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diff changeset
941 Didymus: et ideo quia Ioannes in Graeco scripsit Evangelium, posuit
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diff changeset
942 <i>Didymus</i>. Dicitur autem geminus, quia forte fuit de tribu
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diff changeset
943 Beniamin, in qua aliqui vocabantur gemini; vel etiam omnes. Vel
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diff changeset
944 potest hoc referri ad eius dubitationem: quia qui certus est,
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diff changeset
945 firmatus est in unam partem, sed qui dubitat, accipit unam partem
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diff changeset
946 cum formidine alterius. Iste ergo Thomas <i>non erat cum eis</i>,
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947 scilicet discipulis, <i>quando venit Iesus</i>: tardius enim rediit
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948 quam alii qui de die dispersi erant, et sic amisit solatium
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949 dominicae visionis, pacis eulogium, et sancti spiritus afflatum.
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950 Instruimur autem per hoc a societate separari non debere. Hebr. X,
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951 25: <i>non deserentes collectionem nostram, sicut est consuetudinis
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diff changeset
952 quibusdam</i>. Sed, ut Gregorius dicit, non hoc casu, sed divina
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diff changeset
953 gestum est voluntate, ut electus discipulus tunc deesset; sed
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diff changeset
954 divinae pietatis dispensatione, ut scilicet discipulus dubitans,
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955 dum in magistro suo vulnera palparet carnis, in nobis vulnera
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diff changeset
956 sanaret infidelitatis. Unde in hoc apparent potissima signa
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diff changeset
957 altissimae pietatis Dei. Et primo in hoc quod intantum diligit
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958 genus humanum, quod aliquando permittit aliquas tribulationes fieri
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959 electis suis, ut inde aliquod bonum humano generi proveniat.
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960 Propter hoc enim apostolos, prophetas et sanctos martyres permisit
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diff changeset
961 affligi. Oseae VI, 5: <i>propter hoc dolavi in prophetis, occidi
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diff changeset
962 eos in verbis oris mei</i>; II Cor. I, 6: <i>sive tribulamur pro
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963 vestra exhortatione et salute, sive consolamur pro vestra
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diff changeset
964 consolatione, quae operatur tolerantiam earumdem passionum quas et
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965 nos patimur</i>. Sed, quod adhuc mirabilius est, permittit aliquem
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966 sanctum labi in peccatum propter instructionem: ut quid enim
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967 permisit aliquos sanctos et iustos viros graviter peccasse (sicut
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968 quod David adulter fuit et homicida) nisi quod ex hoc instructi
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969 cautiores simus et humiliores? Ut <i>qui existimat stare, videat ne
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970 cadat</i>; et qui cecidit, <i>adiiciat ut resurgat</i>. Unde
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971 Ambrosius dixit Theodosio imperatori: <i>secutus es errantem, sequi
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972 studeas poenitentem</i>. Et ideo dicit Gregorius, quod <i>plus
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973 profuit nobis Thomae infidelitas ad fidem, quam fides credentium
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974 discipulorum</i>. Consequenter cum dicit <i>dixerunt ergo ei alii
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975 discipuli, vidimus dominum</i>, ponit denuntiationem. Quia statim
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976 non venit Thomas, <i>dixerunt autem ei alii discipuli: vidimus
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diff changeset
977 dominum</i>. Et hoc est ex ordinatione divina, ut quod unus accipit
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978 a Deo, communicet aliis. I Petr. IV, 10: <i>unusquisque gratiam
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979 quam accepit, in alterutrum illam administrantes</i>; et Is. XXII,
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980 10: <i>quae audivi a domino exercituum Deo Israel, annuntiavi
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981 vobis</i>; Gen. XXXII, 30: <i>vidi dominum, et salva facta est
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diff changeset
982 anima mea</i>. Consequenter cum dicit <i>ille autem dixit eis</i>
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diff changeset
983 etc., ponitur obstinata Thomae dubitatio. Et quidem satis fuisset
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diff changeset
984 excusabilis, quod non statim credidit: quia, ut dicitur Eccli. XIX,
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985 4: <i>qui cito credit, levis est corde</i>. Sed multum investigare,
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diff changeset
986 praesertim ubi de secretis Dei agitur, grossities mentis est. Prov.
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987 XXV, 27: <i>sicut qui mel multum comedit, non est ei bonum; sic qui
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988 perscrutator est maiestatis, opprimetur a gloria</i>: Eccli. III,
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989 v. 22: <i>altiora te ne quaesieris, et fortiora te ne scrutatus
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990 fueris. Sed quae praecepit Deus tibi, illa cogita semper, et in
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991 pluribus operibus eius ne fueris curiosus</i>. Circa Thomam
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992 considerandum est, quod durus fuit ad credendum, et irrationabilis
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993 ad petendum. Durus quidem, quia noluit credere nisi sensibili
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994 argumento; et non tamen unius sensus, sed duorum, scilicet visus,
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995 quia <i>nisi videro in manibus eius fixuram clavorum</i>, et
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996 tactus, <i>et mittam manum meam in latus eius, non credam</i>.
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997 Irrationabilis vero fuit, quia petebat vulnera videre ad
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998 comprobationem fidei; cum maius videret, scilicet totius hominis
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999 resuscitati reparationem. Et licet hoc Thomas propter sui
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1000 dubietatem diceret, tamen hoc divinitus factum est propter nostram
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diff changeset
1001 utilitatem et aedificationem. Certum est enim quod qui se totum
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1002 hominem reparavit resurgendo, potuit etiam vulnerum cicatrices
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1003 extergere; sed servatae sunt propter nostram utilitatem.</p>
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1004 <br />
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diff changeset
1005 <div class="D">Lectio 6</div>
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1006 <p title="Super Io., cap. 20 l. 6"><a name="87557"><span class=
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1007 "ref">[87557] Super Io., cap. 20 l. 6</span></a> Hic agitur de
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1008 secunda apparitione dominica, qua apparuit omnibus discipulis
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diff changeset
1009 praesente Thoma, et primo ponit Christi apparitionem; secundo
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diff changeset
1010 discipuli confirmationem, ibi <i>deinde dixit Thomae</i> etc.;
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diff changeset
1011 tertio eorum quae dicta sunt in Evangelio, recapitulationem, ibi
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1012 <i>multa quidem et alia signa fecit Iesus</i> et cetera. Circa
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1013 primum tria facit. Primo describit apparitionis tempus; secundo
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1014 manifestat personas quibus apparuit; tertio modum apparitionis
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1015 ostendit. Tempus quidem, quia <i>post dies octo</i>, scilicet a die
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1016 resurrectionis dominicae, in cuius sero facta fuit prima apparitio.
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1017 Cuius quidem una ratio litteralis est, ut ostenderet etiam
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1018 Evangelista quod licet Christus pluries apparuisset discipulis, non
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1019 tamen continue conversatus est cum eis, cum non ad eumdem vivendi
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1020 modum surrexerit, sicut nec nos ad eamdem vitam resurgemus. Iob
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1021 XIV, v. 14: <i>cunctis diebus quibus nunc milito, expecto donec
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1022 veniat immutatio mea</i>. Secundo ut Thomas interim audiens a
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1023 discipulis apparitionem praecedentem, accendatur ad maius
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1024 desiderium, et fidelior fieret ad credendum. Alia ratio mystica
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1025 est, quia huiusmodi apparitio illam designat qua nobis apparebit in
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1026 gloria; I Io. III, 2: <i>cum apparuerit, similes ei erimus, quoniam
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1027 videbimus eum sicuti est</i>. Quae quidem apparitio erit in octava
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1028 aetate resurgentium. Quibus autem apparuit ostendit subdens
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1029 <i>iterum erant discipuli eius intus, et Thomas cum eis</i>. Ubi
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1030 notandum, quod Thomas solus hac apparitione indigebat; non tamen ei
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1031 singulariter dominus apparuit, sed in congregatione existenti, ad
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1032 designandum quod singularitates non sunt multum Deo acceptae, sed
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1033 hi qui in communitate caritatis existunt. Matth. XVIII, 20: <i>ubi
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1034 fuerint duo vel tres congregati in nomine meo, ibi sum in medio
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1035 eorum</i>. Similiter etiam hi quibus nunc apparet non sunt collecti
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1036 simul in unum; sic nec in ipsa apparitione simul omnes fuerunt; sed
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1037 in futura simul omnes erunt, ita quod nullus deerit. Matth. XXIV,
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1038 28: <i>ubi fuerit corpus, illic congregabuntur et aquilae</i>. Et
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1039 infra: <i>mittet Angelos suos cum tuba et voce magna, et
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1040 congregabunt electos eius a quatuor ventis, a summis caelorum usque
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1041 ad terminos eorum</i>. Modum autem apparendi ostendit dicens
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1042 <i>venit Iesus ianuis clausis, et stetit in medio, et dixit eis,
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1043 pax vobis</i>: quod supra est expositum. Nihilominus tamen ponit
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1044 circa hoc tria: nam primo ponit modum veniendi, quia <i>ianuis
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1045 clausis</i>; quod miraculose factum est, ut dicit Augustinus, ex
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1046 virtute qua super mare siccis pedibus ambulavit. Secundo modum
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1047 standi, quia <i>in medio</i>, ut ab omnibus videretur, et decebat
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1048 ut in medio staret. Tertio modum loquendi, quia <i>pax vobis</i>,
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1049 scilicet reconciliationis, quam annuntiavit factam ad Deum. Rom. V,
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1050 10: <i>reconciliati sumus Deo per mortem filii eius</i>; Col. I,
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1051 20: <i>pacificans per sanguinem crucis eius sive quae in caelis
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1052 sive quae in terris sunt</i>. Item aeternitatis et immortalitatis
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1053 futuram, quam promisit eis habendam. Ps. CXLVII, v. 14: <i>qui
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1054 posuit fines tuos pacem</i>. Item caritatis et unitatis, quam
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diff changeset
1055 praecepit eis servandam. Mc. IX, 49: <i>pacem habete inter vos</i>.
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1056 Hic ponitur confirmatio et revocatio discipuli dubitantis: in quo
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1057 apparet secundum signum divinae pietatis, quod electis suis in casu
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1058 cito subvenit, licet cadant. Cadunt enim electi aliquando, sicut et
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1059 reprobi, sed differenter: quia reprobi franguntur; electis vero
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1060 cito dominus supponit manum suam, ut resurgant. Ps. XXXVI, 24:
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1061 <i>cum ceciderit iustus, non collidetur, quia dominus supponit
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1062 manum suam</i>. Item: <i>si dicebam, motus est pes meus,
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1063 misericordia tua, domine, adiuvabat me</i>. Et ideo statim supponit
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1064 Thomae lapso manum, ita ut cum diceret <i>nisi videro non
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1065 credam</i>, revocat dicens <i>infer digitum tuum huc</i>. Et circa
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1066 hoc tria ponuntur. Primo cicatricum exhibitio; secundo Thomae
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1067 confessio, ibi <i>respondit Thomas</i> etc.; tertio tarditatis eius
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1068 reprehensio, ibi <i>quia vidisti me, Thoma, credidisti</i>.
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1069 Notandum autem circa primum, quod Thomas petiit conditiones ut
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1070 crederet, scilicet videre et palpare cicatrices, ut dictum est: et
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1071 si hoc sibi fieret, promisit se crediturum. Et ideo dominus, cum
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1072 haec diceret, praesentia suae divinitatis assistens, servatis illis
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1073 conditionibus revocat eum. Unde primo exhibet conditionem; secundo
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1074 petit promissi solutionem, ibi <i>noli esse incredulus, sed
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diff changeset
1075 fidelis</i>. Conditio fuit palpare cicatrices, et ideo dicit
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diff changeset
1076 <i>infer digitum tuum</i>. Sed hic oritur dubitatio: quia in
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diff changeset
1077 corporibus glorificatis nullus potest esse defectus, cicatrices
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1078 autem sunt defectus quidam: quomodo ergo fuerunt in corpore
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diff changeset
1079 Christi? Ad hoc respondet Augustinus in libro de symbolo, sic
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diff changeset
1080 dicens: posset autem de corpore suscitato et glorificato omnem
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diff changeset
1081 maculam cuiuslibet cicatricis in suo corpore abstergere; sed
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diff changeset
1082 sciebat quare cicatrices in suo corpore servaret. Primo quidem ut
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diff changeset
1083 demonstraret Thomae non credenti, nisi tangeret et videret; deinde
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diff changeset
1084 vero ad exprobrandum infidelibus et peccatoribus in iudicio. Non ut
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diff changeset
1085 eis dicat sicut Thomae: <i>quia vidisti me, credidisti</i>: sed ut
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diff changeset
1086 convincens eos dicat: ecce hominem quem crucifixistis, videte
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diff changeset
1087 vulnera quae infixistis, agnoscite latus quod pupugistis: quoniam
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diff changeset
1088 et propter vos apertum est, nec tamen intrare voluistis. Iuxta hoc
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diff changeset
1089 etiam quaeritur, utrum in corporibus martyrum remaneant vestigia
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diff changeset
1090 vulnerum? Sed ad hoc similiter respondet Augustinus, XXII de
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diff changeset
1091 civitate Dei, quod remanebunt quidem, non ad turpitudinem, sed ad
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diff changeset
1092 immensum decorem, sic dicens: non hoc in eis deformitas, sed
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diff changeset
1093 dignitas erit; et quidem in corpore, non corporis, sed virtutis
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diff changeset
1094 pulchritudo fulgebit. Nec ideo tamen si aliqua martyribus amputata
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1095 vel ablata sunt membra, sine ipsis membris erunt in resurrectione
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diff changeset
1096 mortuorum, quibus dictum est: <i>capillus de capite vestro non
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diff changeset
1097 peribit</i>: sed ubi membra, ut praeciderentur, percussa sunt vel
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diff changeset
1098 secta, ibi cicatrices, sed in eisdem membris redditis, non perditis
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diff changeset
1099 apparebunt. Sed, secundum Gregorium, cum quod incorruptibile est,
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1100 palpari non possit, quomodo dominus corpus suum, quod
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1101 incorruptibile erat, palpandum praebuit? Rom. VI, v. 9: <i>Christus
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diff changeset
1102 resurgens ex mortuis iam non moritur</i>. Unde hac ratione motus
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1103 Eutyches haereticus dixit, quod corpus Christi et corpora omnium
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diff changeset
1104 resurgentium non erunt palpabilia, sed subtilia et spiritualia ad
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diff changeset
1105 modum venti et spirituum. Sed quia hoc est contra illud quod
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diff changeset
1106 dominus dicit Lc. ult., 39: <i>palpate et videte quia spiritus
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diff changeset
1107 carnem et ossa non habet</i>, incorruptibilem ergo et palpabilem se
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diff changeset
1108 dominus demonstravit, ut ostenderet corpus suum esse post
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diff changeset
1109 resurrectionem eiusdem naturae, quod fuerat corruptibile, et
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diff changeset
1110 induerat incorruptionem, I Cor. XV, 53, et alterius gloriae: quia
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1111 quod crassum et ignobile fuerat, surrexit in gloria et subtile per
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1112 effectum spiritualis potentiae. Sed addit <i>et vide manus</i>,
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1113 quae pependerunt in cruce, <i>et mitte in latus</i>, lancea
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1114 perforatum, et cognosce me illum eumdem esse qui pependit in cruce.
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1115 Mystice autem per digitum discretio designatur, per manus opus
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1116 nostrum. Monet ergo et digitum et manus in latus suum mittere, ut
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diff changeset
1117 quidquid nobis est discretionis, et operis, in Christi servitium
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1118 expendamus: Gal. ult., 14: <i>mihi autem absit gloriari nisi in
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1119 cruce domini nostri Iesu Christi</i>. Et petit promissi solutionem,
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diff changeset
1120 dicens <i>et noli esse incredulus, sed fidelis</i>. Apoc. II, 10:
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1121 <i>esto fidelis usque ad mortem</i>. Consequenter cum dicit
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1122 <i>respondit Thomas</i> etc., ponitur Thomae confessio: ubi apparet
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diff changeset
1123 quod statim factus est Thomas bonus theologus, veram fidem
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1124 confitendo: quia humanitatis Christi, cum dicit <i>dominus
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1125 meus</i>. Sic enim vocabant eum ante passionem; supra XIII, 13:
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1126 <i>vos vocatis me magister et domine</i>. Item divinitatis: quia
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1127 <i>Deus meus</i>. Ante enim non vocabant eum Deum, nisi quando
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diff changeset
1128 Petrus dixit Matth. XVI, 16: <i>tu es Christus filius Dei vivi</i>.
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diff changeset
1129 I Io. ult., 20: <i>hic est verus Deus, et vita aeterna</i>; Ps.
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1130 XCVII, v. 28: <i>Deus meus, et confitebor tibi</i>. Tarditatem
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1131 autem Thomae dominus arguit dicens <i>quia vidisti me, Thoma,
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1132 credidisti</i>, et primo reprehendit eius tarditatem; secundo
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1133 commendat aliorum ad credendum facilitatem, ibi <i>beati qui non
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1134 viderunt et crediderunt</i>. Dicit ergo <i>quia vidisti me</i>. Ubi
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1135 est una dubitatio, quia cum fides sit substantia sperandarum rerum,
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1136 argumentum non apparentium, ut dicitur Hebr. XI, 1, quomodo hic
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1137 dominus dicit <i>quia vidisti me, credidisti?</i> Sed dicendum,
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1138 quod aliud vidit, et aliud credidit. Vidit hominem et cicatrices,
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1139 et ex hoc credidit divinitatem resurgentis. Sed secunda dubitatio
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1140 est, quia Thomae petenti <i>nisi videro et tetigero</i>, Deus
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1141 utrumque exhibuit, scilicet tactum et visum; ergo debuit dicere,
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1142 quia vidisti et tetigisti, credidisti. Respondeo dicendum, secundum
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diff changeset
1143 Augustinum, quod sensu visus utimur pro quolibet sensu. Dicimus
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1144 enim: vide quomodo calet, quomodo sonat, quomodo sapit, quomodo
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1145 redolet. Dicit ergo: <i>infer digitum tuum huc, et vide</i>; non
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diff changeset
1146 quod in digito sit visus, sed dicitur quasi: tange et experire; ita
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1147 et hic <i>quia vidisti me</i>, idest quia expertus es etiam per
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1148 tactum. Vel dicendum, quod Thomas videns vulnera et cicatrices
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1149 confusus est in seipso, et antequam poneret digitum credidit, et
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1150 dixit: <i>dominus meus et Deus meus</i>. Sed tamen Gregorius dicit,
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1151 quod tetigit, et ad visum confessus est. Consequenter cum dicit
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1152 <i>beati qui non viderunt et crediderunt</i>, commendat facilitatem
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1153 aliorum ad credendum; et hoc specialiter ad nos pertinet. Utitur
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1154 autem praeterito pro futuro propter certitudinem. Sed contra hoc
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1155 Lc. X, 23, dicitur: <i>beati oculi qui viderunt quae vos
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1156 videtis</i>. Ergo magis beati qui viderunt quam qui non viderunt.
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1157 Respondeo, quod duplex est beatitudo. Una est rei, quae consistit
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1158 in munere divino, de quo quanto alicui plus conceditur, tanto
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1159 beatior est; et sic quantum ad hoc beati sunt oculi qui vident,
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1160 quia hoc est munus gratiae. Alia est beatitudo spei, quae consistit
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1161 in merito; unde secundum hanc tanto quis est beatior, quanto potest
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1162 plus mereri. Plus autem meretur qui credit et non vidit, quam qui
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1163 videns credit. Hic ponitur epilogus: et primo ponitur
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1164 insufficientia huius Scripturae; secundo eius utilitas, ibi <i>haec
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1165 autem scripta sunt ut credatis</i> et cetera. Insufficientia quidem
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1166 apparet, quia <i>multa et alia fecit Iesus signa</i> et facta
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1167 <i>quae non sunt scripta in libro hoc</i>. Iob XXVI, 14: <i>ecce
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1168 haec ex parte dicta sunt viarum eius: et cum vix parvam stillam
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1169 sermonis eius audierimus, quis poterit tonitruum magnitudinis
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1170 illius intueri?</i> Eccli. XLIII, 36: <i>multa sunt abscondita
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1171 maiora his: pauca enim videmus eius</i>. Sed secundum Chrysostomum,
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1172 hoc ideo dicit, quia pauciora miracula narrat Ioannes quam alii
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1173 Evangelistae. Et ideo ne videretur ea negare, dicit hoc: et ideo
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1174 specialiter subdit <i>quae non sunt scripta in libro hoc</i>. Vel
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1175 hoc refertur ad passionem et resurrectionem; quasi, multa ostensiva
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1176 suae resurrectionis post resurrectionem fecit in conspectu
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1177 discipulorum, quae non ostendit aliis. Act. X, v. 40: <i>dedit eum
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1178 manifestum fieri non omni populo, sed testibus praeordinatis a
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1179 Deo</i>. Ponitur et huius utilitas, quia effectus fidei, quia
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1180 <i>haec scripta sunt ut credatis quia Iesus Christus est filius
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1181 Dei, et ut credentes vitam habeatis in nomine eius</i>. Ad hoc enim
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1182 est tota Scriptura novi et veteris testamenti; Ps. XXXIX, 9: <i>in
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1183 capite libri scriptum est de me</i>; supra V, 39: <i>scrutamini
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1184 Scripturas (...) quoniam ipsae sunt quae testimonium perhibent de
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1185 me</i>. Item fructus vitae, quia <i>ut credentes vitam
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1186 habeatis</i>, hic vitam iustitiae, quae habetur per fidem, Hab. II,
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1187 4: <i>iustus autem meus ex fide vivit</i>, et in futuro vitam
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1188 speciei quae habetur per gloriam; et <i>in nomine eius</i>,
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1189 scilicet Christi. Act. IV, 12: <i>non est aliud nomen sub caelo in
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1190 quo oporteat nos salvos fieri</i>.</p>
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1191 <br />
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1192 <div class="C">Caput 21</div>
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1193 <div class="D">Lectio 1</div>
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1194 <p title="Super Io., cap. 21 l. 1"><a name="87558"><span class=
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1195 "ref">[87558] Super Io., cap. 21 l. 1</span></a> Positis duabus
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1196 apparitionibus Christi ad discipulos hic ponit Evangelista tertiam
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1197 apparitionem. Et si ordinem et finem harum apparitionum
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1198 consideremus, patet quod in prima ostendit suae divinitatis
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1199 auctoritatem, spiritum sanctum ibi insufflando; in secunda personae
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1200 identitatem, cicatrices ostendendo; in tertia naturae resurgentis
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1201 veritatem, cum eis comedendo. Dividitur autem haec pars in duas. In
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1202 prima ostendit quid communiter discipulis pluribus dominus
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1203 exhibuit; in secunda quid specialiter duobus praedilectis ibi
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1204 <i>cum ergo prandissent</i> et cetera. Circa primum primo ponitur
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1205 apparitionis titulus; secundo apparitionis modus, ibi
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1206 <i>manifestavit autem sic</i>; tertio apparitionis epilogus, ibi
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1207 <i>hoc iam tertio manifestatus est Iesus</i>. In titulo autem tria
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1208 designantur; scilicet tempus, modus, et locus. Tempus quidam, quia
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1209 <i>postea</i>, idest post praedicta. Quod signanter dicit, quia, ut
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1210 dictum est, non continue erat cum eis, sed per vices eis apparebat.
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1211 Cuius ratio est, quia non surrexerat ad eamdem vitam, sed ad
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1212 gloriosam, in qua sunt Angeli, et erunt beati. Dan. II, 11:
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1213 <i>exceptis diis</i>, idest Angelis, <i>quorum conversatio non est
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1214 cum hominibus</i>. Sed cum supra fecerit quamdam conclusionem,
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1215 dicens <i>haec autem scripta sunt</i>, quare addit hic hanc
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1216 narrationem? Ad haec Augustinus assignat rationem mysticam. Per
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1217 hanc enim apparitionem significatur gloria futurae vitae, quando
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1218 nobis apparebit <i>sicuti est</i>. Et ideo post finem hanc posuit,
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1219 ut faceret evidentiorem locum quo illam daret intelligi. Modum vero
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1220 ponit, quia <i>manifestavit se iterum Iesus ad mare Tiberiadis</i>.
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1221 In natura enim corporis gloriosi est et virtute, ut possit videri
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1222 et non videri, sicut vult, a corpore non glorioso: et ideo dicit
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1223 <i>manifestavit</i>, idest, se visibilem praebuit. Id hoc etiam
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1224 modo dicitur apparere, quod idem est quod manifestari. Act. I, 3:
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1225 <i>per dies quadraginta apparens eis</i>. Nam, ut Ambrosius dicit,
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1226 id apparet in cuius potestate est videri et non videri. Locus autem
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diff changeset
1227 est <i>ad mare Tiberiadis</i>, quod est mare Galilaeae; sed
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diff changeset
1228 Tiberiadis dicitur a Tiberiade civitate aedificata in honorem
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diff changeset
1229 Tiberii Caesaris. Ponit autem hoc Evangelista primo quidem ut
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diff changeset
1230 ostendat completam esse promissionem factam discipulis. Matth.
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diff changeset
1231 XXVIII, 7: <i>praecedet vos in Galilaeam</i>. Secundo ut ostendat
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diff changeset
1232 quoniam dominus plurimum timorem de cordibus discipulorum
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diff changeset
1233 abstulerat, ut de reliquo iam non in domo manerent inclusi: sed
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diff changeset
1234 longe procedunt usque in Galilaeam. Consequenter cum dicit
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diff changeset
1235 <i>manifestavit autem</i> ponitur ipsa apparitio, et primo ponuntur
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diff changeset
1236 personae quibus facta est; secundo ipsarum personarum officium, ibi
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diff changeset
1237 <i>dixit ei Simon Petrus</i> etc.; tertio apparitionis modus, ibi
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diff changeset
1238 <i>mane autem facto stetit Iesus in littore</i>. Personae autem
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diff changeset
1239 quibus se manifestavit, sunt septem; unde dicit <i>erant autem
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diff changeset
1240 simul Simon Petrus</i>, qui negaverat, <i>et Thomas qui dicitur
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diff changeset
1241 Didymus</i>, qui in prima apparitione non fuerat, <i>et Nathanael,
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diff changeset
1242 qui erat a Cana Galilaeae</i>, qui, ut creditur, frater Philippi
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diff changeset
1243 erat, de quo supra I, <i>et filii Zebedaei</i>, scilicet Iacobus et
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diff changeset
1244 Ioannes, <i>et alii ex discipulis eius duo</i>, qui non expresse
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diff changeset
1245 nominantur. Per hunc autem numerum mystice significatur futurae
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diff changeset
1246 gloriae apparitio, quae erit post septimam aetatem, scilicet in
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diff changeset
1247 octava, quae est resurgentium. Is. ult., 23: <i>erit mensis ex
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diff changeset
1248 mense et sabbatum ex sabbato; et veniet omnis caro ut adoret coram
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diff changeset
1249 facie mea</i>. Officium autem quo occupati erant est piscationis;
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diff changeset
1250 unde dicit <i>dixit eis Simon Petrus, vado piscari</i> et primo
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diff changeset
1251 ponitur Petri invitatio ad hoc officium; secundo aliorum assensus;
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diff changeset
1252 tertio officii executio. Invitat quidem ad officium, dicens <i>vado
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diff changeset
1253 piscari</i>: per quod quidem mystice significatur praedicationis
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diff changeset
1254 officium. Matth. IV, 19: <i>faciam vos fieri piscatores
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diff changeset
1255 hominum</i>. Sic ergo dixit Petrus <i>vado piscari</i>, per quod
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diff changeset
1256 mystice significatur quod alios assumit in partem suae
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diff changeset
1257 sollicitudinis et praedicationis. Ex. XVIII, 22: <i>levius tibi sit
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diff changeset
1258 partito in alios onere</i>. Sed contra Lc. IX, 62: <i>nemo mittens
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diff changeset
1259 manum suam ad aratrum et respiciens retro, aptus est regno Dei</i>.
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diff changeset
1260 Constat autem quod Petrus dimiserat piscationem: quomodo ergo
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diff changeset
1261 rediit et respexit retro? Responsio, secundum Augustinum. Si
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diff changeset
1262 rediisset ad officium piscationis ante resurrectionem Christi et
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diff changeset
1263 vulnerum inspectionem, putaremus eum ex desperatione hoc fecisse.
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diff changeset
1264 Nunc vero post eum sibi de sepulcro redditum vivum, post inspecta
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diff changeset
1265 vulnerum loca et acceptum eius insufflatione spiritum sanctum,
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diff changeset
1266 facti sunt sicut fuerant piscium piscatores. Per quod datur
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diff changeset
1267 intelligi quod praedicator potest ex arte sua licita victum
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diff changeset
1268 necessarium quaerere, sui apostolatus integritate servata, si
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diff changeset
1269 aliunde non habeat. Si enim beatus Paulus, ut alios non gravaret,
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diff changeset
1270 artem quam non noverat, didicit, ut sibi necessarium acquireret
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diff changeset
1271 victum: quanto magis Petrus de arte sua licita potuit hoc facere?
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diff changeset
1272 Sed dicit, quod hoc est faciendum quando non habet aliunde. Sed
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diff changeset
1273 constat quod semper habet et habuit, quia dominus promisit dicens
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diff changeset
1274 Matth. VI, 33: <i>quaerite primum regnum Dei, et haec omnia
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diff changeset
1275 adiicientur vobis</i>, scilicet necessaria. Ad quod dicendum est,
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diff changeset
1276 quod verum est quod adiiciuntur, sed nobis cooperantibus: et ideo
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diff changeset
1277 dominus Petro cooperante hoc implevit. Nam quis alius pisces qui
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diff changeset
1278 caperentur apposuit nisi ipse dominus? Sed notandum, secundum
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diff changeset
1279 Gregorium, quod duplex est officium. Unum quod occupat mentem et
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diff changeset
1280 impedit spiritualia; et ad tale officium non est redeundum, nec eo
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diff changeset
1281 procurandum victum; sicut est vectigal et huiusmodi. Unde Matthaeum
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diff changeset
1282 non legimus rediisse ad telonium. Est autem et aliud quod sine
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diff changeset
1283 peccato et mentis occupatione exerceri potest, sicut est officium
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diff changeset
1284 piscationis huiusmodi; et ideo hoc negotium post conversionem
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diff changeset
1285 repetere, culpa non fuit. Assensus autem aliorum ponitur cum dicit
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diff changeset
1286 <i>venimus et nos tecum</i>: in quo datur exemplum praedicatoribus
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diff changeset
1287 et praelatis cohortandi se mutuo ad conversionem Prov. c. XVIII,
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diff changeset
1288 19: <i>frater qui iuvatur a fratre, quasi civitas firma</i>; Eccli.
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1289 l, 13: <i>circa illum corona fratrum quasi plantatio cedri in monte
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diff changeset
1290 Libano</i>. Executio vero officii ponitur cum dicit <i>exierunt et
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diff changeset
1291 ascenderunt in navim, et illa nocte nihil prendiderunt</i>. Et
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diff changeset
1292 tangit tria quae debent facere praedicatores. Primo quidem exire a
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diff changeset
1293 peccatorum conversatione: II Cor. VI, 17: <i>exite de medio
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diff changeset
1294 eorum</i>, scilicet Chaldaeorum, <i>et separamini, dicit dominus,
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diff changeset
1295 et immundum ne tetigeritis, et ego recipiam vos</i>. A carnalium
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diff changeset
1296 affectione; Gen. XII, v. 1: <i>egredere de terra tua et de
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diff changeset
1297 cognatione tua et de domo patris tui</i>. Et a quietis
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diff changeset
1298 contemplatione; Cant. VII, 11: <i>egrediamur in agrum, commoremur
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1299 in vineis: mane surgamus ad vineas</i> et cetera. Secundo debent
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diff changeset
1300 ascendere in navem, idest proficere in caritate unitatis Ecclesiae,
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1301 quae dicitur navis. I Petr. III, 20: <i>in diebus Noe cum
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diff changeset
1302 fabricaretur arca, in qua pauci, idest octo animae salvae factae
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1303 sunt per aquam</i>. Item in navi crucis, assumendo carnis
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diff changeset
1304 mortificationem. Gal. ult., 14: <i>mihi absit gloriari nisi in
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diff changeset
1305 cruce domini nostri Iesu Christi, per quem mihi mundus crucifixus
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1306 est, et ego mundo</i>; Sap. XIV, 7: <i>benedictum lignum per quod
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diff changeset
1307 fit iustitia</i>. Tertio totalis de adiutorio Christi fiducia; unde
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1308 tota <i>nocte illa nihil prendiderunt</i>, quia quamdiu deest
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diff changeset
1309 auxilium divinum et interior praedicator, frustra laborat lingua
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diff changeset
1310 praedicatoris; sed tunc capiunt quando venit lux corda illuminans.
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diff changeset
1311 Ps. XLII, 3: <i>emitte lucem tuam et veritatem tuam</i>. Unde hoc
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diff changeset
1312 modo nox dicitur carentia divini auxilii. Io. IX, 4: <i>venit nox
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diff changeset
1313 quando nemo potest operari</i>. Vel <i>in nocte</i> idest in veteri
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diff changeset
1314 testamento, <i>nihil prendiderunt</i>, quia non potuerunt gentes ad
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diff changeset
1315 fidem adducere. Rom. XIII, 12: <i>nox praecessit</i>. Secundum
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diff changeset
1316 autem Augustinum, de nocte piscabantur, quia adhuc timidi erant.
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1317 Modus autem apparitionis et ordo ponitur cum dicit <i>mane autem
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1318 iam facto, stetit Iesus in littore</i>, et primo exhibet corporalem
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1319 inspectionem; secundo sui cognitionem, ibi <i>pueri, numquid
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1320 pulmentarium habetis?</i> Tertio familiarem comestionem; ibi
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diff changeset
1321 <i>dixit eis Iesus: afferte de piscibus quos prendidistis nunc</i>.
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diff changeset
1322 Dicit ergo <i>mane autem iam facto</i>. Mystice autem per mane
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diff changeset
1323 intelligitur gloria resurrectionis. Ps. XXIX, 6: <i>ad vesperum
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1324 demorabitur fletus et ad matutinum laetitia</i>. Item status vitae
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diff changeset
1325 aeternae. Ps. V, 5: <i>mane astabo tibi, et videbo</i>. Sed cum
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diff changeset
1326 ante passionem in simili miraculo non steterit in littore sed in
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1327 navi; quare post passionem in littore stat? Cuius ratio est, quia
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diff changeset
1328 mare commotionem praesentis saeculi significat, littus autem est
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diff changeset
1329 terminus maris. Ier. V, 22: <i>posuit arenam terminum mari,
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diff changeset
1330 praeceptum sempiternum, quod non praeteribit</i>. Christus autem
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diff changeset
1331 ante passionem in mari stetit, quia corpus mortale habebat; sed
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1332 post resurrectionem iam corruptionem carnis excesserat, ideo in
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1333 littore stetit. Ex ignorantia discipulorum est, quia <i>non
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diff changeset
1334 cognoverunt eum quia Iesus est</i>. Per quod datur intelligi, quod
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diff changeset
1335 in mari huius fluctuationis non possumus Christi secreta
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diff changeset
1336 cognoscere. Is. LXIV, 4: <i>oculus non vidit, Deus, absque te quae
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diff changeset
1337 praeparasti expectantibus te</i>. Consequenter cum dicit <i>dixit
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diff changeset
1338 ergo eis Iesus</i> etc., inducit eos ad cognitionem suam, et primo
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diff changeset
1339 ponitur reductio ad sui cognitionem; secundo ordo, ibi <i>dixit
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diff changeset
1340 ergo discipulus ille quem diligebat Iesus</i> et cetera. Circa
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diff changeset
1341 primum tria facit. Primo ponitur domini inquisitio de pulmento,
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diff changeset
1342 dicentis <i>pueri, numquid pulmentarium habetis?</i> Credebant enim
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diff changeset
1343 discipuli quod non esset Christus, sed aliquis piscium emptor; et
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diff changeset
1344 ideo loquitur eis ut emptor. Mystice autem a nobis pulmentum petit
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diff changeset
1345 unde reficiatur: quod est obedientia mandatorum Dei. Supra IV, 34:
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1346 <i>meus cibus est ut faciam voluntatem eius qui misit me, ut
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diff changeset
1347 perficiam opus eius. Responderunt ei</i>, scilicet discipuli,
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diff changeset
1348 <i>non</i>, scilicet a nobis ipsis. Rom. VII, 18: <i>nam velle
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diff changeset
1349 adiacet mihi, perficere autem bonum non invenio</i>. Secundo,
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diff changeset
1350 mandatum <i>mittite in dexteram navigii rete</i>. Sed Lc. V, 4
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diff changeset
1351 simile habetur factum: non tamen praecepit eis ut mitterent ad
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diff changeset
1352 dexteram, sicut hic. Cuius ratio est, quia per hanc significatur
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diff changeset
1353 piscatio, per quam praedestinati trahuntur ad vitam aeternam, ad
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diff changeset
1354 quam non introducuntur nisi filii dexterae. Prov. IV, 27: <i>vias
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diff changeset
1355 quae a dextris sunt novit dominus; perversae autem sunt quae a
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diff changeset
1356 sinistris sunt</i>; Ps. CXVII, 16: <i>dextera domini fecit
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diff changeset
1357 virtutem</i>. In alia autem piscatione significabatur vocatio ad
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diff changeset
1358 praesentem Ecclesiam; et ideo indifferenter ex omni parte mittitur
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diff changeset
1359 rete quia capiuntur et trahuntur ad ipsum de singulis. Lc. XIV, 21:
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diff changeset
1360 <i>exi cito in plateas et vicos</i>. Consequenter ponitur
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diff changeset
1361 obedientia discipulorum, cum dicit <i>miserunt ergo rete</i>; et
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diff changeset
1362 effectus obedientiae, quia <i>iam non valebant illud trahere prae
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diff changeset
1363 multitudine piscium</i>, idest salvandorum. Gen. XXII, 18:
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1364 <i>benedicentur in semine tuo omnes gentes, quia obedisti voci
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diff changeset
1365 meae</i>; Apoc. VII, 9: <i>vidi turbam magnam, quam dinumerare nemo
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diff changeset
1366 poterat</i>. Differt autem haec piscatio ab illa de Luca, quia in
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diff changeset
1367 illa rumpitur rete: sic Ecclesia scissuras patitur per dissensiones
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1368 et haereses. In ista autem non rumpitur rete, quia in futura vita
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1369 nulla erit scissura. Item in illa pisces trahuntur ad navem. In
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diff changeset
1370 ista autem ad littus: quia sancti qui sunt in illa gloria occulti
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1371 sunt nobis. Ps. XXX, 21: <i>abscondes eos in abscondito faciei tuae
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diff changeset
1372 a conturbatione hominum</i>.</p>
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1373 <br />
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diff changeset
1374 <div class="D">Lectio 2</div>
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1375 <p title="Super Io., cap. 21 l. 2"><a name="87559"><span class=
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diff changeset
1376 "ref">[87559] Super Io., cap. 21 l. 2</span></a> Posita inductione
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diff changeset
1377 ad cognoscendum Christum quae fuit multitudo piscium captorum, eis
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diff changeset
1378 a Christo praestita, hic consequenter ponitur ordo recognitionis,
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diff changeset
1379 et primo ponit quomodo in ea se habuit Ioannes; secundo quomodo se
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diff changeset
1380 habuit Petrus; tertio quomodo se habuerunt alii discipuli. Ioannes
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diff changeset
1381 autem ut perspicax in cognoscendo, statim Christum cognovit; et
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diff changeset
1382 ideo dixit Petro quem prae ceteris diligebat, et etiam quia prior
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diff changeset
1383 erat inter alios, <i>dominus est</i>, motus ad hoc ex captura
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diff changeset
1384 piscium. Ps. LXXXVIII, 10: <i>tu dominaris potestati maris</i>; et
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diff changeset
1385 alibi CXXXIV, 6: <i>omnia quaecumque voluit dominus fecit in caelo
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diff changeset
1386 et in terra, in mari et in omnibus abyssis</i>. Dixit autem
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diff changeset
1387 <i>dominus est</i>, quia isto nomine soliti erant vocare eum. Supra
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diff changeset
1388 XIII, 13: <i>vos vocatis me magister et domine</i>. Petrus vero
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diff changeset
1389 ponitur fervens ad consequendum: cuius fervor apparet primo quantum
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diff changeset
1390 ad promptitudinem, unde dicit <i>Simon Petrus, cum audisset quia
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diff changeset
1391 dominus est, succinxit se (erat enim nudus) et misit se in mare.
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diff changeset
1392 Alii autem discipuli navigio venerunt</i>. Simon Petrus cum
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diff changeset
1393 audisset, non distulit, sed statim praeparat se ad eundum. Eccli.
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diff changeset
1394 V, 8: <i>ne tardes converti ad dominum, neque differas de die in
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diff changeset
1395 diem</i>. Secundo quantum ad reverentiam eius ad Christum: quia
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diff changeset
1396 noluit nudus prae pudore accedere, <i>sed tunica succinxit se, erat
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diff changeset
1397 enim nudus</i>, et propter caliditatem terrae, et propter
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diff changeset
1398 expeditionem operis. Et per hoc datur intelligi quod venientes ad
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diff changeset
1399 Christum debent exuere veterem hominem, et induere novum qui
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diff changeset
1400 secundum Deum creatus est in fide. Apoc. c. III, 5: <i>qui vicerit,
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diff changeset
1401 vestietur sic vestimentis albis, et non delebo nomen eius de libro
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diff changeset
1402 vitae</i>. Tertio quantum ad eius securitatem: quia ex nimia
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diff changeset
1403 dilectione noluit cum navi ire, quia retardabatur; sed <i>misit se
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diff changeset
1404 in mare</i>, ut citius perveniret ad Christum. Mystice autem per
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diff changeset
1405 mare signatur tribulatio praesentis saeculi. Unde illi qui
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diff changeset
1406 desiderant pervenire ad Christum, in mare se mittunt, non refugiunt
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diff changeset
1407 tribulationes huius mundi. Actor. XIV, 21: <i>per multas
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diff changeset
1408 tribulationes oportet intrare nos in regnum Dei</i>; Eccli. II, 1:
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diff changeset
1409 <i>fili, accedens ad servitutem Dei, sta in iustitia et timore, et
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diff changeset
1410 praepara animam tuam ad tentationem</i>. Petrus autem misit se in
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diff changeset
1411 mare, et tamen illaesus pervenit ad Christum: quia inter
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diff changeset
1412 tribulationes securus et illaesus Christi servus evadit. Sap. XIV,
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diff changeset
1413 3: <i>dedisti in mari viam, et inter fluctus semitam
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diff changeset
1414 firmissimam</i>. Et, ut Chrysostomus dicit, ponitur hic optime
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diff changeset
1415 conditio Ioannis et Petri: quia Ioannes altior intellectu, Petrus
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diff changeset
1416 ferventior affectu. Alii autem discipuli navigaverunt. Unde primo
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diff changeset
1417 ponit quid fecerunt; quia <i>navigio venerunt</i>, quia minus
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diff changeset
1418 ferventes Petro. Navigium significat Ecclesiam. Sap. XIV, v. 6:
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diff changeset
1419 <i>spes orbis terrarum ad ratem confugiens, remisit saeculo semen
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diff changeset
1420 nativitatis</i>. Et per hanc signatur Ecclesia, ut habetur I Petr.
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diff changeset
1421 III, v. 20. <i>Alii vero navigio venerunt</i>, idest protecti
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diff changeset
1422 societate Ecclesiae, quae est terribilis ut castrorum acies
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diff changeset
1423 ordinata. Ps. XXX, 21: <i>proteges eos in tabernaculo tuo a
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diff changeset
1424 contradictione linguarum</i>. Secundo assignat rationem
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diff changeset
1425 praedictorum, cum dicit <i>non enim longe erant a terra, sed quasi
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diff changeset
1426 cubitis ducentis, trahentes rete piscium</i>. Quod potest esse
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diff changeset
1427 ratio quare Petrus se misit in mare, scilicet quia prope terram
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diff changeset
1428 erat, vel quare isti cito pervenerunt. Et quidem non longe erant,
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diff changeset
1429 quia Ecclesia non longe est a terra viventium: est enim <i>domus
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diff changeset
1430 Dei et porta caeli</i>, Gen. XXVIII, 17, et terram illam sancti
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diff changeset
1431 quotidie contemplantur. II Cor. IV, 18: <i>non contemplantibus
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diff changeset
1432 nobis quae videntur, sed quae non videntur</i>; Phil. III, 20:
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diff changeset
1433 <i>nostra conversatio in caelis est</i>. Et dicit <i>cubitis
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diff changeset
1434 ducentis</i> quod idem significant duae naves, Lc. V, 2, scilicet
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diff changeset
1435 duos populos: de quibus electi trahuntur ad vitam aeternam. Eph.
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diff changeset
1436 II, 15: <i>ut duos condat in semetipso in unum novum hominem,
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diff changeset
1437 faciens pacem et reconcilians ambos in uno corpore Deo</i>. Rete
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diff changeset
1438 autem quo pisces trahuntur est doctrina fidei, qua quidem Deus
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diff changeset
1439 trahit inspirando interius, supra VI, 44: <i>nemo potest venire ad
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diff changeset
1440 me, nisi pater, qui misit me, traxerit eum</i>: et apostoli
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diff changeset
1441 exhortando, ut hic. Hic ponitur quomodo Christus suis discipulis
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diff changeset
1442 exhibet familiare convivium, et primo convivii praeparatio; secundo
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diff changeset
1443 Christi ad convivium invitatio, ibi <i>dixit eis Iesus: venite, et
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diff changeset
1444 prandete</i>; tertio ipsa convivii refectio, ibi <i>venit Iesus, et
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diff changeset
1445 accepit panem</i> et cetera. Praeparatio convivii describitur primo
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diff changeset
1446 quantum ad ea quae a Christo praeparata sunt; secundo quantum ad ea
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diff changeset
1447 quae a discipulis sunt allata, ibi <i>dixit eis Iesus: afferte de
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diff changeset
1448 piscibus quos prendidistis nunc</i>. A Christo autem sunt
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diff changeset
1449 praeparata tria. Primo piscis et panis unde dicit <i>ut ergo
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diff changeset
1450 descenderunt de navi in terram viderunt prunas</i>, quas Christus
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diff changeset
1451 sua potestate creaverat ex nihilo, vel ex aliqua praeiacente
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diff changeset
1452 materia formaverat. Sed supra VI, 5 ss., pavit turbam de panibus
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parents: 30
diff changeset
1453 multiplicatis; hic autem post passionem suam miraculose de novo
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parents: 30
diff changeset
1454 creat vel format, quia iam non est tempus infirmitatis ostendendae,
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diff changeset
1455 sed potestatis manifestandae. Nam id quod supra fecit ante
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diff changeset
1456 passionem, fuit condescensionis, quia si voluisset, potuisset de
495930650732 to XML, fix initial link by hand
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diff changeset
1457 novo creare vel formare. Per hoc autem datur intelligi, quod in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1458 convivio spirituali praeparatur a Christo aliquid. Et si quidem
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parents: 30
diff changeset
1459 convivium hoc sumatur allegorice pro convivio Ecclesiae, sic
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diff changeset
1460 Christus ista tria praeparat: scilicet prunas caritatis. Prov. XXV,
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parents: 30
diff changeset
1461 21: <i>haec autem faciens, carbones ignis congeres super caput
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diff changeset
1462 eius</i>; Ez. X, 2: <i>imple manum tuam prunis ignis</i>. Has
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diff changeset
1463 prunas Christus de caelo portavit ad terras; supra XIII, 34:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1464 <i>mandatum novum do vobis, ut diligatis invicem</i>; item Lc. XII,
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diff changeset
1465 49: <i>ignem veni mittere in terram</i>. Item praeparat piscem,
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parents: 30
diff changeset
1466 suppositis prunis, qui est Christus: nam piscis assus, est Christus
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diff changeset
1467 passus, qui super prunas ponitur, quando ex incendio caritatis ad
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diff changeset
1468 nos immolatur in cruce. Eph. V, 2: <i>obtulit semetipsum pro nobis
495930650732 to XML, fix initial link by hand
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diff changeset
1469 oblationem et hostiam Deo in odorem suavitatis</i>; item ibidem 1:
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diff changeset
1470 <i>estote imitatores Dei sicut filii carissimi, et ambulate in
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diff changeset
1471 dilectione, sicut et Christus dilexit nos</i>. Item praeparat panes
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parents: 30
diff changeset
1472 quibus reficitur, qui est ipse. Nam inquantum Christus latet per
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diff changeset
1473 suam divinitatem, dicitur piscis, cuius proprietas est latere sub
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diff changeset
1474 aquis, Is. XLV, 15: <i>vere tu es Deus absconditus</i>, sed
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diff changeset
1475 inquantum nos reficit per doctrinam et etiam dat nobis corpus suum
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diff changeset
1476 in cibum, vere panis est; supra VI, v. 51: <i>ego sum panis vivus
495930650732 to XML, fix initial link by hand
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diff changeset
1477 qui de caelo descendi</i>; Is. XXX, 23: <i>panis frugum terrae tuae
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diff changeset
1478 erit uberrimus et pinguis</i>. Sed ad hoc convivium debet afferri
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parents: 30
diff changeset
1479 aliquid ex parte ministrorum Ecclesiae: sed tamen nihil, nisi
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diff changeset
1480 praeexistat nobis a Deo. Quid autem afferatur, subdit <i>dixit eis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1481 Iesus: afferte de piscibus quos prendidistis nunc</i> et primo
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parents: 30
diff changeset
1482 ponitur mandatum domini; secundo executio discipuli. Praecipit
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parents: 30
diff changeset
1483 autem ut afferant de piscibus ab eis captis, quasi diceret: ego
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parents: 30
diff changeset
1484 dedi donum caritatis, assavi corpus in cruce, et proposui vobis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1485 panem doctrinae, ex quo perficitur et roboratur Ecclesia, vestrum
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diff changeset
1486 est ut vos alios capiatis: et isti sunt qui convertuntur ad
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diff changeset
1487 praedicationem apostolorum. Ps. XXVIII, 1: <i>afferte domino filii
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diff changeset
1488 Dei</i>; Is. c. ult., 20: <i>adducetis omnes fratres vestros de
495930650732 to XML, fix initial link by hand
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diff changeset
1489 cunctis gentibus donum domino</i>. Si autem hoc convivium sumatur
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parents: 30
diff changeset
1490 pro convivio morali, sic Christus ad convivium animae praeparat
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parents: 30
diff changeset
1491 primum prunas caritatis. Rom. V, 5: <i>caritas Dei diffusa est in
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diff changeset
1492 cordibus nostris</i>; Lc. XII, 49: <i>ignem veni mittere in
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diff changeset
1493 terram</i>. Item piscem, idest fidem absconditam, cum sit de non
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diff changeset
1494 apparentibus, Hebr. X, 1. Item panem, idest solidam doctrinam.
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diff changeset
1495 Hebr. V, 14: <i>perfectorum autem est solidus cibus</i>. Ad quod
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diff changeset
1496 convivium ex parte nostra requiritur ut bene utamur gratia nobis
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diff changeset
1497 concessa. I Cor. XV, 10: <i>gratia Dei sum id quod sum, et gratia
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diff changeset
1498 eius in me vacua non fuit</i>. Unde praecipit <i>afferte de
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diff changeset
1499 piscibus</i>, idest, portetis vestra bona opera, vobis data. Matth.
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diff changeset
1500 V, 16: <i>sic luceat lux vestra coram hominibus, ut videant opera
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diff changeset
1501 vestra bona</i>. Et ideo consequenter ponitur executio discipuli,
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diff changeset
1502 scilicet Petri, qui ferventior erat: unde dicit <i>ascendit autem
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diff changeset
1503 Simon Petrus, et traxit rete in terram, plenum magnis piscibus,
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diff changeset
1504 centum quinquaginta tribus</i>. Ascendit in gubernaculum Ecclesiae.
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diff changeset
1505 Cant. c. VII, 8: <i>ascendam in statum perfectionis</i>; Ps.
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diff changeset
1506 LXXXIII, 7: <i>ascensiones in corde suo disposuit. Et traxit rete
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diff changeset
1507 in terram</i>, quia ipsi sancta Ecclesia est commissa, et ipsi
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diff changeset
1508 specialiter dicitur <i>pasce oves meas</i>, infra eodem, 17. Quod
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diff changeset
1509 ergo tunc Christus aperit in voce dicens <i>pasce oves meas</i>,
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diff changeset
1510 hoc ipse nunc praefigurat in opere: nam ipse pisces ad soliditatem
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diff changeset
1511 littoris protrahit, quia stabilitatem aeternae patriae fidelibus
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diff changeset
1512 ostendit. Sed dicit <i>rete plenum magnis piscibus</i>, quia
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diff changeset
1513 <i>quos praedestinavit, hos et vocavit, et quos vocavit hos et
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diff changeset
1514 magnificavit</i>; Rom. VIII, 30; et Eccli. XLIV, 3: <i>homines
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diff changeset
1515 magni virtute, et prudentia sua praediti, annuntiantes in prophetis
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diff changeset
1516 dignitatem, et imperantes in praesenti populo; et virtute
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diff changeset
1517 prudentiae populis sanctissima verba</i>. In alia autem piscatione
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diff changeset
1518 non additur numerus sicut hic: fuerunt enim centum quinquaginta
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diff changeset
1519 tres. Quia in vocatione ad praesentem Ecclesiam trahuntur boni et
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diff changeset
1520 mali, ut dicitur Eccle. I, 15: <i>stultorum infinitus est
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diff changeset
1521 numerus</i>. Unde Gen. XXII, 17, dicitur Abrahae de illa vocatione:
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diff changeset
1522 <i>erit semen tuum sicut arena quae est in littore maris</i>, quae
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diff changeset
1523 ponitur in malam partem. Sed de ista dicitur: <i>inspice stellas,
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diff changeset
1524 et numera eas, si potes</i>. Hi enim numerantur a Deo quasi habiti
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diff changeset
1525 in pretio. Ps. CXLVI, 4: <i>qui numerat multitudinem stellarum</i>.
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diff changeset
1526 Sed numquid non plures salvabuntur quam centum quinquaginta tres?
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diff changeset
1527 Immo plures, sed hic numerus aliquid mystice signat. Nullus enim
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diff changeset
1528 potest ad patriam venire nisi per observantiam Decalogi; nec hoc
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diff changeset
1529 observari potest nisi per septiformem gratiam spiritus sancti, de
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diff changeset
1530 quo Is. XI, 2: <i>requiescet super eum spiritus domini; spiritus
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diff changeset
1531 sapientiae et intellectus, spiritus consilii et fortitudinis,
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diff changeset
1532 spiritus scientiae et pietatis, et replebit eum spiritus timoris
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diff changeset
1533 domini</i>. Sanctificatio autem primo legitur facta in septimo die.
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diff changeset
1534 Gen. II, 3: <i>benedicens diei septimo, sanctificavit illum</i>.
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diff changeset
1535 Decem autem et septem faciunt septemdecim. Si ergo numeretur tali
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diff changeset
1536 ordine progressionis, ut primo accipias unum et duo quae faciunt
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diff changeset
1537 tria, et tria quae faciunt sex, et quatuor quae faciunt decem, et
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diff changeset
1538 decem et quinque quae faciunt quindecim, et sic deinceps addendo
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diff changeset
1539 numerum qui sequitur usque ad decem et septem, numero coniuncto
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diff changeset
1540 habebis centum quinquaginta tres. Vel aliter. Hi discipuli quibus
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diff changeset
1541 Christus apparuit erant septem. Multiplicando autem septem per
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diff changeset
1542 septem (quae sunt dona spiritus sancti), fiunt quadraginta novem,
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diff changeset
1543 quibus, si addas unum ad significandum unitatis perfectionem in qua
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diff changeset
1544 esse debent filii Dei qui spiritu Dei aguntur, fiunt quinquaginta,
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diff changeset
1545 quibus triplicatis, et iterum additis tribus ad significandum fidem
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diff changeset
1546 Trinitatis, quae in confessione cordis et oris et operis consistit,
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diff changeset
1547 fiunt centum quinquaginta tres. Quia qui sunt perfecti septem donis
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diff changeset
1548 spiritus sancti et uniti in fide Trinitatis, perveniunt ad patrem.
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diff changeset
1549 Sed dicit <i>et cum tanti essent, non est scissum rete</i>; in alia
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diff changeset
1550 autem dicitur quod rumpebatur: quia in praesenti Ecclesia, quae per
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diff changeset
1551 illam significatur, sunt multae scissurae schismatum, haeresum,
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diff changeset
1552 seditionum, sed totaliter non rumpitur, quia <i>ego vobiscum sum
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diff changeset
1553 usque ad consummationem saeculi</i>: Matth. ult., 20. Sed in futura
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diff changeset
1554 patria quae significatur per istam, idest in illa pace sanctorum,
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diff changeset
1555 nulla erunt schismata. Ps. CXLVII, 3: <i>qui posuit fines tuos
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diff changeset
1556 pacem</i>. Consequenter cum dicit <i>dixit eis Iesus: venite,
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diff changeset
1557 prandete</i>, ponitur invitatio ad convivium praeparatum, et primo
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diff changeset
1558 ponitur Christi invitatio; secundo discipulorum in convivio
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diff changeset
1559 dispositio, ibi <i>et nemo audebat discumbentium interrogare
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diff changeset
1560 eum</i>. Invitat autem ad convivium Christus interius inspirando
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diff changeset
1561 per seipsum, dicens <i>venite, prandete</i>, Matth. XI, 28:
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diff changeset
1562 <i>venite ad me omnes qui laboratis et onerati estis; et ego
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diff changeset
1563 reficiam vos</i>; Cant. V, 1: <i>comedite, amici, bibite et
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diff changeset
1564 inebriamini, carissimi</i>, et exterius docendo et exhortando per
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diff changeset
1565 alios. Lc. XIV, v. 16: <i>homo quidam fecit coenam magnam (...) et
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diff changeset
1566 misit servum suum hora coenae dicere invitatis ut venirent</i>.
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diff changeset
1567 Dispositio discipulorum ponitur cum dicit <i>et nemo audebat
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diff changeset
1568 discumbentium interrogare eum</i>: quod, secundum Augustinum,
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diff changeset
1569 designat discipulorum de resurrectione Christi certitudinem, quia
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diff changeset
1570 scilicet ita certi erant quod Christus esset, quod nullus
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diff changeset
1571 discumbentium ausus est dubitare an ipse esset. Et quia
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diff changeset
1572 interrogatio est signum dubitationis, nullus audebat eum
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diff changeset
1573 interrogare <i>tu quis est?</i> Supra XVI, 23: <i>in illo die me
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diff changeset
1574 non interrogabitis quidquam</i>. Secundum Chrysostomum, significat
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diff changeset
1575 maiorem solito reverentiam discipulorum ad Christum. Libenter
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diff changeset
1576 interrogassent eum; sed Christus apparuit eis in quodam magnifico
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diff changeset
1577 aspectu, et mirabili gloria, ita ut non auderent eum interrogare
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diff changeset
1578 prae stupore et reverentia. Et hoc specialiter detinebat eos ab
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diff changeset
1579 interrogando, quia sciebant <i>quoniam dominus est</i>.
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diff changeset
1580 Consequenter cum dicit <i>et venit Iesus, et accepit panem, et
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diff changeset
1581 dabat eis</i>, ponitur ipsa refectio, quam habuerunt ipso
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diff changeset
1582 manducante. Ps. CXLIV, 16: <i>aperis tu manum tuam, et imples omne
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diff changeset
1583 animal benedictione</i>. Ipse est enim qui dat escam illorum in
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diff changeset
1584 tempore opportuno. Sed numquid Christus comedit cum eis? Dicendum
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diff changeset
1585 quod sic, licet hic non exprimatur; Lc. ult., 43, expresse dicitur,
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diff changeset
1586 quod comedit cum eis. Et Act. I, 4 dicitur: <i>et convescens
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diff changeset
1587 praecepit eis ab Ierosolymis ne discederent</i>. Sed numquid fuit
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diff changeset
1588 vera comestio? Responsio. Dicendum ad hoc, quod aliquis actus
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diff changeset
1589 dicitur esse verus dupliciter; scilicet veritate significationis,
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diff changeset
1590 et veritate speciei. Veritate quidem significationis verus est
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diff changeset
1591 actus qui configuratur rei significatae: sicut si volo aliquid
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diff changeset
1592 significare per orationem, et illud quod significo est verum, et
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diff changeset
1593 concordat rei significatae, sic oratio est vera veritate
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diff changeset
1594 significationis, licet non speciei: sicut hoc quod dixit Christus:
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diff changeset
1595 <i>ego sum vitis vera</i>, verum est licet non sit vitis vera
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diff changeset
1596 secundum speciem vitis, sed tantum secundum quod vitis significat.
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diff changeset
1597 Secundum veritatem speciei dicitur aliquid verum quod habet quae
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diff changeset
1598 pertinent ad speciei veritatem. Huiusmodi autem sunt principia
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diff changeset
1599 speciei, non autem effectus eius consequentes: sicut locutio haec
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1600 homo est animal, primo modo vera est, quia verum significat; sed
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diff changeset
1601 veritate speciei non est vera, nisi formetur ab ore animalis
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1602 loquentis organis debitis. Nec requiritur ad eius veritatem
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diff changeset
1603 effectus locutionis, puta quod audiatur et huiusmodi. Sic ergo
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1604 dicendum est de comestione, quod aliqua est de veritate
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diff changeset
1605 significationis tantum, sicut comestio Angelorum, quia in Angelis
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1606 non sunt membra ordinata ad comestionem; sed verum est illud quod
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diff changeset
1607 ipsi per hoc significabant, scilicet desiderium quod habebant de
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1608 salute hominum. Comestio autem Christi post resurrectionem vera
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1609 fuit et veritate significationis, quia ad hoc fiebat ut ostenderet
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diff changeset
1610 se habere naturam humanam, quam in veritate habebat, et veritate
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diff changeset
1611 speciei, quia habebat instrumenta propria ad comestionem. Sed tamen
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1612 effectus consequentes comestionem non erant ibi: quia cibus non
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1613 fuit conversus in comedentem, cum haberet corpus glorificatum et
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1614 incorruptibile; sed resolutus fuit virtute divina in praeiacentem
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diff changeset
1615 materiam. Huiusmodi autem effectus nihil faciunt ad veritatem
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1616 speciei, ut dictum est. Consequenter cum dicit <i>hoc iam tertio
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1617 manifestatus est Iesus discipulis suis</i>, epilogat apparitiones.
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1618 Et secundum Augustinum, si hoc quod dicitur <i>iam tertio</i>,
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1619 referatur ad vices, non est verum: quia ut dictum est, primo die
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1620 apparuit quinque vicibus; postea quidem octavo die quando Thomas
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1621 erat cum eis, supra XX, 19; secundo iuxta mare, ut hic; tertio in
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diff changeset
1622 monte Galilaeae, ut habetur Matth. c. ult.; 16 s.; quarto
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diff changeset
1623 recumbentibus, Mc. ult., v. 14; quinto ipso die ascensionis, quando
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1624 videntibus illis elevatus est: Act. I, 9. Quamquam pluribus aliis
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1625 vicibus apparuit eis per dies quadraginta licet non sit scriptum.
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1626 Est ergo <i>hoc iam tertio</i>, referendum ad dies quibus apparuit:
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1627 quia prima die apparuit ipso die resurrectionis; secunda die in
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1628 octava ipsius resurrectionis, supra XX: <i>et post dies octo</i>;
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1629 et tertia die apparuit hic. Vel dicendum, quod etiam referendo ad
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diff changeset
1630 vices salvatur veritas dicti; quia non legitur quod multis
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diff changeset
1631 discipulis simul congregatis apparuit, nisi primo de sero, cum
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diff changeset
1632 fores essent clausae etc.; et secundo post octo dies, quando erant
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diff changeset
1633 discipuli congregati; et tertio hic: unde signanter dicit
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diff changeset
1634 <i>manifestatus est Iesus discipulis suis</i>.</p>
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1635 <br />
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diff changeset
1636 <div class="D">Lectio 3</div>
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1637 <p title="Super Io., cap. 21 l. 3"><a name="87560"><span class=
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diff changeset
1638 "ref">[87560] Super Io., cap. 21 l. 3</span></a> Supra posuit
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diff changeset
1639 Evangelista quid dominus discipulis communiter exhibuit; hic
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diff changeset
1640 ostendit quid specialiter duobus praedilectis, et primo ponit quid
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1641 exhibuit Petro; secundo quid exhibuit Ioanni, ibi <i>conversus
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diff changeset
1642 Petrus vidit illum discipulum quem diligebat Iesus</i>. Circa
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1643 primum duo facit. Primo iniungit sibi pastorale officium; secundo
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diff changeset
1644 praenuntiat sibi passionis martyrium, ibi <i>amen, amen dico
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1645 tibi</i> et cetera. Pastorale autem officium iniungit, examinatione
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diff changeset
1646 praemissa: et ideo qui ad hoc officium assumuntur, primo
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diff changeset
1647 examinantur. I Tim. V, 22: <i>manus nemini cito imposueris</i>. Sed
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diff changeset
1648 ter examinat eum et ideo secundum hoc, pars ista dividitur in tres
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diff changeset
1649 partes secundum tres examinationes. Partes patent. In prima autem
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diff changeset
1650 primo ponitur quaestio domini; secundo responsio Petri, ibi
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diff changeset
1651 <i>dixit ei: etiam, domine, tu scis quia amo te</i>; tertio
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diff changeset
1652 iniunctio officii, ibi <i>dixit ei: pasce oves meas</i>. Circa
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diff changeset
1653 primum tria consideranda occurrunt. Primo ordo examinationis;
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diff changeset
1654 secundo modus allocutionis; tertio de quo est examinatio. Ordo
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1655 quidem, quia <i>cum prandissent</i>: in quo signatur spirituale
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diff changeset
1656 convivium in quo etiam simul cum corpore anima per spiritualia dona
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diff changeset
1657 reficitur. Apoc. III, 20: <i>intrabo ad eum, et coenabo cum
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diff changeset
1658 illo</i>. Et ideo conveniens est ut qui ad hoc assumitur officium,
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diff changeset
1659 primo sit isto felici convivio refectus, alias enim ipsi famelici
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diff changeset
1660 quomodo alios reficere possent? Ier. XXXI, 14: <i>inebriabo animas
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diff changeset
1661 sacerdotum pinguedine</i>: illa, inquam, de qua in Ps. LXII, 6:
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diff changeset
1662 dicitur: <i>sicut adipe et pinguedine repleatur anima mea</i>.
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diff changeset
1663 Modus autem allocutionis ponitur cum dicit <i>dixit Simoni
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1664 Petro</i>: ubi tria ponuntur quae necessaria sunt praelato.
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diff changeset
1665 Obedientia, cum dixit <i>Simoni</i>, qui interpretatur obediens,
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diff changeset
1666 quae est praelatis necessaria: nam qui nescit superioribus obedire,
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diff changeset
1667 inferioribus nescit imperare. Prov. XXI, 28: <i>vir obediens
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diff changeset
1668 loquetur victorias</i> et cetera. Item scientia cum dixit
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diff changeset
1669 <i>Petro</i>, qui interpretatur agnoscens: quod necessarium est
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diff changeset
1670 praelato, quia ponitur ut speculator; qui autem caecus est, malus
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diff changeset
1671 speculator est. Is. LVI, v. 10: <i>speculatores eius omnes
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diff changeset
1672 caeci</i>; Oseae c. IV, 6: <i>quia tu scientiam repulisti, repellam
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1673 te ego, ne sacerdotio fungaris mihi</i>. Item gratia, cum dicit
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1674 <i>Ioannis</i>, idest filius Ioannis: et haec est necessaria
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1675 praelatis, quia sine ea nihil habent. I Cor. XV, 10: <i>gratia Dei
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diff changeset
1676 sum id quod sum</i>; Gal. II, 9: <i>cum cognovissent gratiam Dei,
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1677 quae data est mihi, Petrus, Iacobus et Ioannes, qui videbantur
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diff changeset
1678 columnae esse, dexteras dederunt mihi, et Barnabae societatis</i>.
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diff changeset
1679 Examinatio autem est de dilectione: <i>diligis me</i>, inquit,
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diff changeset
1680 <i>plus his?</i> Et hoc quidem satis convenienter. Petrus prius in
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diff changeset
1681 peccatum ceciderat, ut patet supra, nec idoneus erat ut
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diff changeset
1682 praeferretur, nisi prius eius culpa aboleretur: quod non fit nisi
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diff changeset
1683 per caritatem. I Petr. IV, 8: <i>caritas operit multitudinem
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diff changeset
1684 peccatorum</i>; Prov. X, 12: <i>universa delicta operit
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diff changeset
1685 caritas</i>. Et ideo oportuit ut per examinationem manifestaretur
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diff changeset
1686 eius caritas, non sibi qui scrutatur renes et corda, sed aliis: et
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diff changeset
1687 ideo non quasi ignorans dicit <i>diligis me plus his?</i> Sed quia,
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diff changeset
1688 ut dicitur I Io. IV, 18, <i>perfecta caritas foras mittit
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diff changeset
1689 timorem</i>. Inde est quod Petro, qui cum dominus moreretur, timuit
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diff changeset
1690 et negavit, resurgens dominus amorem inseruit, et fugavit timorem.
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diff changeset
1691 Ideo qui tunc negavit timens mori, resurgente domino nil timuit.
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diff changeset
1692 Quid enim timeret, cum iam mortem mortuam reperiret? Congruit etiam
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diff changeset
1693 haec examinatio officio. Multi enim pastorale officium assumentes,
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diff changeset
1694 utuntur eo sicut seipsos amantes. II Tim. III, 1: <i>instabunt
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diff changeset
1695 tempora periculosa, et erunt homines seipsos amantes</i>. Et qui
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diff changeset
1696 non amat dominum, non est idoneus praelatus; sed magis ille qui non
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diff changeset
1697 quaerit <i>quae sua sunt</i>, sed <i>quae Iesu Christi</i>, et hoc
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diff changeset
1698 amore eius. II Cor. V, 14: <i>caritas Christi urget nos</i>.
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diff changeset
1699 Congruit etiam officio quantum ad utilitatem proximorum: ex
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diff changeset
1700 abundantia enim caritatis est quod aliqui diligentes interdum
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diff changeset
1701 quietem propriae contemplationis intermittant, ut procurent
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diff changeset
1702 proximorum utilitatem. Cum enim apostolus diceret, Rom. VIII, 39:
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diff changeset
1703 <i>certus sum enim, quod neque mors poterit nos separare a caritate
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diff changeset
1704 Dei</i>, subdit: <i>optabam ego ipse anathema esse pro fratribus
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diff changeset
1705 meis</i>. Et ideo necessaria est examinatio de dilectione ad
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diff changeset
1706 praelatum. Addit autem <i>plus his</i>, quia, ut etiam ex
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diff changeset
1707 philosopho habetur in politica sua, naturali ordine ille qui
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diff changeset
1708 praesidet et gubernat, debet excellentior esse: unde dicit, quod
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diff changeset
1709 sicut anima se habet ad corpus quod regit, et ratio ad inferiores,
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diff changeset
1710 similiter etiam homo ad animalia bruta. Sic se debet habere
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diff changeset
1711 praelatus ad subditos. Unde secundum Gregorium, talis debet esse
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diff changeset
1712 vita pastoris quod in comparatione eius subditi sint sicut sunt
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diff changeset
1713 animalia ad comparationem sui pastoris. Et ideo dicit <i>plus
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diff changeset
1714 his</i>, quia quanto plus diligit, tanto maior est. I Reg. X, 24:
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diff changeset
1715 <i>certe videtis quem elegit dominus, quoniam non sit similis ei in
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diff changeset
1716 omni populo</i>. Sed numquid necessarium est in electione semper
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diff changeset
1717 eligere simpliciter meliorem etsi iura determinent quod sufficit
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diff changeset
1718 bonum eligere? Ad quod dicendum, quod duplici distinctione opus
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diff changeset
1719 est. Nam aliquid sufficit secundum iudicium humanum quod tamen non
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diff changeset
1720 sufficit secundum iudicium divinum. Secundum iudicium humanum
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diff changeset
1721 sufficit illud de quo homo non potest accusari, nec eius electio
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diff changeset
1722 improbatur. Constat autem difficile esse fieri electiones, si
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diff changeset
1723 possent reprobari ex hoc quod alius melior est quam ille qui
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diff changeset
1724 electus est. Unde sufficit secundum iudicium humanum, ut habetur in
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diff changeset
1725 decretali, quod electio sit recta, et eligatur idoneus. Secundum
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diff changeset
1726 vero iudicium divinum et conscientiam, necessarium est eligere
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diff changeset
1727 meliorem. Sed tamen aliquis dicitur melior simpliciter, et sic ille
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diff changeset
1728 dicitur melior qui est sanctior, sanctitas enim facit bonum, sed
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diff changeset
1729 non est melior quantum ad Ecclesiam. Et quo ad hoc aliquis est
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diff changeset
1730 melior, inquantum est litteratior, competentior et discretior, et
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diff changeset
1731 magis concorditer eligitur. Sed si, ceteris paribus, quae sunt ad
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diff changeset
1732 utilitatem Ecclesiae et melioritatem quantum ad hoc, aliquis minus
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diff changeset
1733 bonum simpliciter praeeligat alicui, peccat, quia de necessitate
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diff changeset
1734 aliquid eum movet ad hoc. Aut ergo hoc pertinet ad honorem Dei et
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diff changeset
1735 utilitatem Ecclesiae, aut ad aliquid privatum. Si quidem utilitas
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diff changeset
1736 Ecclesiae et honor Dei movet eum, hoc bonum intelligitur in
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diff changeset
1737 conditione electi, et facit meliorem quantum ad hoc. Si vero
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diff changeset
1738 aliquid privatum, puta affectio carnalis, spes beneficii et commodi
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diff changeset
1739 temporalis, est fraudulenta electio, et acceptio personarum. Hic
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diff changeset
1740 ponitur responsio Petri: ex qua evidens signum correctionis de sua
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diff changeset
1741 negatione apparet, et quod praedestinati semper corriguntur in
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diff changeset
1742 melius, si quando labantur. Nam antequam negaret, Petrus superbivit
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diff changeset
1743 contra ceteros apostolos, dicens: <i>etsi omnes scandalizati
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diff changeset
1744 fuerint, ego numquam in te scandalizabor</i>. Item contra dominum:
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diff changeset
1745 quia domino dicente: <i>ter me negabis</i>, ille subdit: <i>si
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diff changeset
1746 oportuerit me mori tecum, non te negabo</i>. Sed modo de propriis
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diff changeset
1747 viribus victus, non audet confiteri suum amorem, nisi sub
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diff changeset
1748 testimonio et protestatione domini, humilians se Christo, et dicens
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diff changeset
1749 <i>domine, tu scis quia amo te</i>. Iob XVI, 20: <i>ecce in caelo
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diff changeset
1750 est testis meus, et conscius meus in excelsis</i>. Item humilians
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diff changeset
1751 se apostolis, non dicit plus his sed simpliciter <i>amo te</i>. In
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diff changeset
1752 quo instruimur quia non debemus nos aliis praeponere, sed alios
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diff changeset
1753 nobis; Phil. II, 3: <i>sed in humilitate superiores sibi invicem
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diff changeset
1754 arbitrantes</i>. Notandum etiam secundum Augustinum, quod domino
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diff changeset
1755 quaerente <i>diligis me</i>, non respondit Petrus diligo sed <i>amo
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diff changeset
1756 te</i>; quasi idem sit amor et dilectio. Quod est verum secundum
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diff changeset
1757 rem; sed differunt secundum nomen. Amor enim est motus appetitus,
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diff changeset
1758 et si quidem reguletur appetitus ratione, sic est amor voluntatis,
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diff changeset
1759 qui proprie est dilectio, quia sequitur electionem: et inde est
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diff changeset
1760 quod bruta proprie non dicuntur diligere; si vero motus non
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diff changeset
1761 reguletur ratione, dicitur amor. Hic iam examinato Petro, iniungit
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diff changeset
1762 ei officium, dicens <i>pasce agnos meos</i>, idest fideles meos, a
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diff changeset
1763 me agno agnos vocatos; supra I, 29: <i>ecce agnus Dei, ecce qui
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diff changeset
1764 tollit peccata mundi</i>; ut sic non possit dicit Christianus qui
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diff changeset
1765 dicit se non esse sub cura istius pastoris, scilicet Petri. Ez.
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diff changeset
1766 XXXVII, 24: <i>pastor unus erat omnium vestrum</i>; Oseae I, 11:
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diff changeset
1767 <i>ponent sibi caput unum</i>. Congrue autem hoc officium, omnibus
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diff changeset
1768 intermissis, Petro commisit, qui secundum Chrysostomum, eximius
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diff changeset
1769 apostolorum erat, et os discipulorum, et vertex collegii. Hic
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diff changeset
1770 ponitur secunda examinatio. Ut autem non repetantur pluries eadem
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diff changeset
1771 verba, nota, quod ter dicit <i>pasce oves meas</i>; quia ter debet
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diff changeset
1772 pascere. Scilicet doctrinae verbo; Ier. III, 15: <i>dabo vobis
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diff changeset
1773 pastores secundum cor meum, qui pascent vos scientia et
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diff changeset
1774 doctrina</i>. Item vitae exemplo; I Tim. IV, 12: <i>exemplum esto
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diff changeset
1775 fidelium in verbo, in conversatione, in caritate, in fide, in
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diff changeset
1776 castitate</i>; Ez. c. XXXIV, 14: <i>in montibus Israel</i>, idest
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diff changeset
1777 in sublimitate magnorum virorum, <i>erunt pascua vestra</i>. Item
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diff changeset
1778 temporali subsidio; ibid. 2: <i>vae pastoribus Israel qui pascebant
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diff changeset
1779 semetipsos. Nonne greges pascuntur a pastoribus?</i> Sed attende
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diff changeset
1780 quod tertia vice dicit ei <i>pasce oves meas</i>. Cuius ratio est,
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diff changeset
1781 quia in Ecclesia sunt tria genera hominum, scilicet incipientium,
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diff changeset
1782 proficientium et perfectorum. Et primi quidem duo sunt agni, quasi
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diff changeset
1783 adhuc imperfecti; alii autem sicut perfecti dicuntur oves. Ps.
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diff changeset
1784 CXIII, 4: <i>montes</i>, scilicet perfecti, <i>exultaverunt ut
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diff changeset
1785 arietes, et colles</i>, idest alii, <i>sicut agni ovium</i>. Et
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diff changeset
1786 inde est quod omnes praelati debent custodire subditos ut oves
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diff changeset
1787 Christi, et non proprias. Sed heu, quia, ut dicit Augustinus in
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diff changeset
1788 sermone paschali, extiterunt quidam servi infideles, qui dimiserunt
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diff changeset
1789 gregem Christi, et furtis suis peculia gregem sibi fecerunt, et
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diff changeset
1790 audis eos dicere: oves meae sunt illae. Quid quaeris oves meas? Non
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diff changeset
1791 te inveniam ad oves meas. Sed si nos dicamus meas, et illi dicunt
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diff changeset
1792 suas: perdidit Christus oves suas. Notandum etiam, quod sicut ter
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diff changeset
1793 iniungit, ita ter examinat. Primo quidem quia ter eum negaverat; et
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diff changeset
1794 ideo exigitur trina confessio, ne minus amori lingua serviat quam
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diff changeset
1795 timori, et plus vocis elicuisse videatur mors imminens, quam vita
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diff changeset
1796 praesens, ut dicit Augustinus. Secundo, quia Petrus tenebatur
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diff changeset
1797 Christum ex triplici causa diligere. Primo ex peccato dimisso: Lc.
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diff changeset
1798 VII, 42: <i>cui plus dimittitur, plus diligit</i>. Secundo ex
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diff changeset
1799 honore promisso, quia magnum, scilicet <i>super hanc petram
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diff changeset
1800 aedificabo Ecclesiam meam</i>, Matth. XVI, 18. Tertio ex officio
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diff changeset
1801 commisso, ut hic, cum commisit sibi curam Ecclesiae; vel cum dicit
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diff changeset
1802 <i>pasce</i>, propter hoc quod dominus praecepit, Deut. c. VI, 5:
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diff changeset
1803 <i>diliges dominum Deum tuum ex toto corde tuo</i>, ut scilicet
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1804 totam intentionem tuam ad Deum dirigas, <i>ex tota anima</i>,
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1805 scilicet ut tua voluntas tota in Deum per amorem quiescat, <i>et ex
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1806 tota fortitudine tua</i>, ut tota executio operum tuorum Deo
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diff changeset
1807 serviat. Notandum etiam, quod Petrus tertio interrogatus,
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diff changeset
1808 contristatus est. Quia cum ante passionem prompte assereret
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diff changeset
1809 Christum diligere, reprehensus fuit a domino, ut dictum est. Videns
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diff changeset
1810 ergo quod toties de dilectione interrogatur, timet ne reprehendatur
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diff changeset
1811 a domino, et contristatur. Et ideo dicit <i>tu omnia nosti: tu scis
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diff changeset
1812 quia amo te</i>, quasi dicat: ego diligo te, quantum mihi videtur;
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diff changeset
1813 sed tu omnia nosti, et forte scis an aliquid aliud debeat
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diff changeset
1814 contingere. Et ideo Petro sic humiliato fit finalis commissio
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diff changeset
1815 Ecclesiae. Et secundum quemdam doctorem Graecum, dicitur, quod ideo
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diff changeset
1816 ter interrogantur baptizandi in Baptismo.</p>
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diff changeset
1817 <br />
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1818 <div class="D">Lectio 4</div>
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1819 <p title="Super Io., cap. 21 l. 4"><a name="87561"><span class=
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diff changeset
1820 "ref">[87561] Super Io., cap. 21 l. 4</span></a> Supra commisit
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1821 dominus Petro pastorale officium; hic praenuntiat sibi passionis
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diff changeset
1822 martyrium; et satis convenienter: nam ad bonum pastorem pertinet ut
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1823 pro ovibus suis animam ponat, supra X, 11. Petro autem non fuit
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1824 datum ut pro Christo iuvenis animam poneret, sed ut senex pro
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1825 ovibus: et hoc ei praenuntiat. In hac autem praenuntiatione dominus
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diff changeset
1826 primo commemorat conditionem vitae praeteritae; secundo praenuntiat
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diff changeset
1827 perfectionem vitae futurae, ibi <i>cum autem senueris, extendes
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diff changeset
1828 manus tuas</i>; tertio Evangelista exponit verba domini, ibi <i>hoc
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diff changeset
1829 autem dixit significans qua morte clarificaturus esset Deum</i>.
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diff changeset
1830 Conditio autem Petri praeterita fuit cum defectu, quia in sua
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diff changeset
1831 iuventute nimis praesumptuosus fuit, et propriae voluntatis: est
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diff changeset
1832 hoc enim proprium iuvenum, ut dicit philosophus in sua rhetorica.
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diff changeset
1833 Unde Eccle. XI, 9, quasi obiurgando dicitur: <i>laetare, iuvenis,
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diff changeset
1834 in adolescentia tua, et in bono sit cor tuum in diebus iuventutis,
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diff changeset
1835 et ambula in viis cordis tui</i>. Et ideo dominus hoc significans
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diff changeset
1836 dicit <i>cum esses iunior, cingebas te, et ambulabas ubi
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diff changeset
1837 volebas</i>. Et dicit <i>cingebas te</i>, idest ab aliquibus
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diff changeset
1838 illicitis et superfluis cohibebas te, quasi tuo arbitrio non passus
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diff changeset
1839 quod ab aliquo cohibereris; et etiam inde est quod in processu
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diff changeset
1840 bonorum operum semper vis esse pro me in periculis. Non tamen datum
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diff changeset
1841 est tibi quod iuvenis pro me patiaris, sed <i>cum senueris</i>,
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diff changeset
1842 implebo tuum desiderium, ut quae non es passus iuvenis, patiaris
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diff changeset
1843 senex: quia <i>extendes manus tuas, et alius te cinget</i>.
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diff changeset
1844 Mirabilis praenuntiatio. Totum tempus et passionem exponit. Nam
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diff changeset
1845 post tempus quo ista sunt dicta usque ad tempus mortis Petri
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diff changeset
1846 fluxerunt fere triginta septem anni: unde patet quod satis senex
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diff changeset
1847 erat. Dicit autem, secundum Chrysostomum <i>cum autem senueris</i>,
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diff changeset
1848 quia aliter in humanis, aliter in divinis: in humanis enim negotiis
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diff changeset
1849 iuvenes sunt utiles, senes vero inutiles; sed in divinis virtus non
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diff changeset
1850 tollitur propter senectutem, immo aliquando magis roboratur. Ps.
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diff changeset
1851 XCI, 11: <i>senectus mea in misericordia uberi</i>; Deut. XXXIII,
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diff changeset
1852 25: <i>sicut dies iuventutis tuae, ita et senectus tua</i>. Sed hoc
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diff changeset
1853 intelligendum est in his qui in iuventute sua in bono exercitantur,
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diff changeset
1854 ut Tullius dicit. Sed qui in iuventute sua dant se inertiae, non
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diff changeset
1855 multum vel nihil valent senes. Intelligitur etiam per hoc, ut dicit
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diff changeset
1856 Origenes super illud Matth. XXV, 19: <i>post multum vero temporis
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diff changeset
1857 reversus</i>, quod raro inveniuntur utiles rectores et doctores
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diff changeset
1858 Ecclesiae parvo tempore vivere, et inducit exemplum de Paulo, qui
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diff changeset
1859 ut legitur Act. VII, 9, erat adolescens, et postea scribit ad
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diff changeset
1860 Philemonem v. 9, <i>cum sis talis ut Paulus senex</i>. Et huiusmodi
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diff changeset
1861 ratio est, quia cum pauci inveniantur ad hoc idonei, quando aliqui
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diff changeset
1862 inveniuntur tales, conservantur a domino ut diutius vivant. Item
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diff changeset
1863 exponit passionis modum, quia <i>extendes manus tuas</i>: nam
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diff changeset
1864 Petrus crucifixus fuit sed non cum clavis sed cum funibus, ut
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diff changeset
1865 diutius viveret. Et hoc Christus vocat cincturam. Sunt autem tria
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diff changeset
1866 in passione sanctorum consideranda. Primo motus naturalis
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diff changeset
1867 affectionis: nam inter animam et corpus est adeo naturalis amor
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diff changeset
1868 quod numquam vellet anima a corpore separari, nec e converso. II
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diff changeset
1869 Cor. V, v. 4: <i>nolumus expoliari, sed supervestiri</i>; Matth.
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diff changeset
1870 XXVI, 38: <i>tristis est anima mea usque ad mortem</i>. Et ideo
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1871 dicit <i>quo tu non vis</i>, scilicet naturae instinctu, qui sic
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diff changeset
1872 est naturalis ut nec ipsa senectus potuerit eum auferre Petro. Sed
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diff changeset
1873 desiderium gratiae hoc minuit: unde ad Phil. I, 23: <i>cupio
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diff changeset
1874 dissolvi, et esse cum Christo</i>; II Cor. V, 8: <i>audemus autem,
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diff changeset
1875 et bonam voluntatem habemus magis peregrinari a corpore, et
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diff changeset
1876 praesentes esse ad Deum</i>. Secundo diversitas intentionis
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diff changeset
1877 persecutorum ab intentione sanctorum: <i>et ducet quo tu non
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diff changeset
1878 vis</i>. Tertio quod debemus prompti esse ad patiendum, non tamen
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diff changeset
1879 occidere nos: unde dicit <i>extendes manus tuas</i>. Et hoc patet
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diff changeset
1880 de Petro: quia cum populus vellet suscitare seditionem contra
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diff changeset
1881 Neronem, et eruere Petrum, ipse repressit. I Petr. II, 21:
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diff changeset
1882 <i>Christus passus est pro nobis, vobis relinquens exemplum</i>.
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1883 Sed notandum, quod hoc quod dicit <i>ducet</i>, debet praecedere
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diff changeset
1884 hoc quod dicit <i>alius cinget te</i>; quasi dicat <i>cinget</i>,
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diff changeset
1885 quia <i>ducet te quo non vis</i>. Sed ne credatur hoc quasi vane
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diff changeset
1886 dictum, scriptum est post mortem Petri. Nam Petrus occisus fuit
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diff changeset
1887 tempore Neronis, sed Ioannes hoc Evangelium scripsit postquam
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diff changeset
1888 revocatus est ab exilio, ad quod relegatus fuerat tempore
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diff changeset
1889 Domitiani, inter quem et Neronem fuerunt plures alii imperatores.
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diff changeset
1890 Et ideo exponit hoc quasi adhuc futurum, dicens <i>hoc autem dixit
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diff changeset
1891 significans qua morte clarificaturus esset Deum</i>: mors enim
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diff changeset
1892 sanctorum via est ad gloriam Christi. Phil. I, 20:
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diff changeset
1893 <i>magnificabitur Christus in corpore meo</i>; I Petr. IV, 15:
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1894 <i>nemo vestrum patiatur quasi fur aut homicida (...). Si autem ut
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diff changeset
1895 Christianus, non erubescat; glorificet autem Deum in isto
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diff changeset
1896 nomine</i>. Ex hoc enim ostenditur magnitudo domini, quo pro eius
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diff changeset
1897 veritate et fide sancti exponunt se morti.</p>
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1898 <br />
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diff changeset
1899 <div class="D">Lectio 5</div>
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1900 <p title="Super Io., cap. 21 l. 5"><a name="87562"><span class=
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diff changeset
1901 "ref">[87562] Super Io., cap. 21 l. 5</span></a> Postquam proposuit
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1902 Evangelista quid dominus exhibuit Petro, hic narrat quid exhibuit
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diff changeset
1903 Ioanni, scilicet sibi ipsi, et primo ponitur commendatio discipuli;
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diff changeset
1904 secundo commendatio sui Evangelii, ibi <i>sunt autem et alia multa
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1905 quae fecit Iesus</i>. Circa primum primo ponitur commendationis
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1906 occasio; secundo subditur ipsius discipuli commendatio, ibi
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1907 <i>conversus Petrus vidit illum discipulum quem diligebat
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1908 Iesus</i>. Occasio autem commendationis Ioannis fuit invitatio
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diff changeset
1909 Christi invitantis Petrum ad sequendum: quia <i>cum haec
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diff changeset
1910 dixisset</i>, scilicet de officio et martyrio, <i>dixit</i>, Iesus
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1911 Petro, <i>sequere me</i>, secundum Augustinum, quantum ad
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1912 martyrium, patiendo scilicet pro me: quia non sufficit
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diff changeset
1913 qualitercumque pati, sed solum sequendo Christum, idest propter
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1914 ipsum. Lc. VI, 22: <i>beati eritis cum vos oderint homines propter
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diff changeset
1915 filium hominis</i>; I Petr. c. II, 21: <i>Christus passus est pro
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1916 nobis, vobis relinquens exemplum</i>. Sed cum alii multi qui ibi
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1917 aderant passi fuerint propter Christum, et praecipue Iacobus, qui
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1918 prius occisus fuit, Actor. c. XII, 2: <i>occidit autem Iacobum
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1919 fratrem Ioannis gladio</i>, quare specialiter Petro dicitur
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1920 <i>sequere me?</i> Ideo scilicet, secundum Augustinum, quia non
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1921 solum mortem passus est pro Christo, sed etiam in specie mortis,
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1922 scilicet crucis, secutus est Christum. Matth. XVI, 24: <i>si quis
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1923 vult post me venire, abneget semetipsum, tollat crucem suam, et
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1924 sequatur me</i>. Vel, secundum Chrysostomum, dicitur <i>sequere
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diff changeset
1925 me</i>, in praelationis officio; quasi dicat: sicut habeo a Deo
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1926 patre curam Ecclesiae, Ps. II, 8: <i>postula a me, et dabo tibi
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diff changeset
1927 gentes haereditatem tuam</i>, ita ut loco mei sis super totam
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1928 Ecclesiam. Sed quare post Christum Iacobus habuit primatum in
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1929 Ierusalem post ascensionem Christi? Ad quod dicendum, quod habuit
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1930 quidem specialem loci illius. Petrus autem universale dominium
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1931 totius Ecclesiae fidelium. Hic ponitur commendatio Ioannis, et
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1932 primo quantum ad praeterita; secundo quantum ad futura, ibi <i>hunc
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1933 ergo cum vidisset</i> et cetera. Commendatur Ioannes quantum ad
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1934 praeterita ex triplici privilegio. Primo specialis dilectionis
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1935 Christi; unde dicit <i>conversus Petrus</i>, qui iam sequi etiam
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1936 specialiter corporaliter inceperat Iesum, <i>vidit illum discipulum
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1937 quem diligebat Iesus</i>: in quo datur intelligi quod Petrus iam
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1938 pastor effectus, ad curam aliorum intendebat. Lc. XXII, 32: <i>et
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1939 tu aliquando conversus confirma fratres tuos</i>. Diligebat autem
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1940 Ioannem Iesus non exclusis aliis, quia supra XV, 9 dixit: <i>sicut
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1941 dilexit me pater, et ego dilexi vos</i>. Sed eum speciali
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1942 dilectione prae ceteris dilexit: et hoc propter tria. Primo propter
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1943 intellectus eius perspicacitatem; magistri enim specialiter
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1944 diligunt intelligentes discipulos. Prov. XIV, 35: <i>acceptus est
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1945 regi minister intelligens</i>. Secundo propter munditiae puritatem,
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1946 quia virgo fuit. Prov. XXII, 2: <i>qui diligit cordis munditiam,
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1947 propter gratiam labiorum habebit amicum regem</i>. Tertio propter
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1948 teneram aetatem: pueris enim et deficientibus magis compatimur, et
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1949 signa familiaritatis ostendimus, sic et Christus Ioanni iuveni
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1950 converso. Oseae XI, 1: <i>puer Israel, et dilexi eum</i>. In quo
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1951 datur intelligi quod Deus specialiter diligit illos qui a iuventute
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1952 serviunt ei. Mich. VII, 1: <i>praecoquas ficus desideravit anima
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1953 mea</i>. Sed contra. Prov. VIII, 17: <i>ego diligentes me
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1954 diligo</i>. Sed Petrus diligebat plus Christum; supra: <i>diligis
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1955 me plus his?</i> Ergo Christus plus debuit Petrum diligere quam
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1956 Ioannem. Responsio. Posset dici, quod Ioannes quia plus dilectus,
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1957 fuit felicior, sed Petrus quia plus diligens, fuit melior. Sed hoc
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1958 esset contra iustitiam. Et ideo hoc refertur ad mysterium: nam per
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1959 hos duos duplex vita significatur, scilicet activa et
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1960 contemplativa, et utriusque finis et obiectum est Christus. Sed
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1961 vita activa, quae signatur per Petrum, plus diligit Deum quam vita
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1962 contemplativa, quae significatur per Ioannem: quia magis sentit
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1963 praesentis vitae angustias, et aestuantius ab eis liberari
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1964 desiderat et ad Deum ire. Contemplativam vero vitam Deus plus
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1965 diligit, quia eam magis conservat; non enim simul finitur cum vita
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1966 corporis, sicut vita activa. Ps. LXXXVI, 2: <i>diligit dominus
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1967 portas Sion super omnia tabernacula Iacob</i>. Sed aliqui secundum
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1968 litteram hoc solvere volentes distinguunt in Christo duplicem
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1969 dilectionem, secundum duplicem voluntatem, divinam scilicet et
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1970 humanam, et dicunt quod Christus dilexit plus Petrum dilectione
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1971 divina, Ioannem vero plus dilectione humana. Sed contra hoc est
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1972 quod voluntas humana in Christo totaliter conformis erat voluntati
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1973 divinae: unde quem plus diligebat voluntate divina, plus etiam
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1974 dilexit voluntate humana. Dicendum ergo, quod illum plus diligebat
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1975 cui magis bonum volebat. Petrum autem plus diligebat ad hoc ut
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1976 faceret eum magis suum dilectorem; Ioannem autem diligebat ad
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1977 aliud, scilicet ad perspicacitatem intellectus. Eccli. c. XV, 5:
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1978 <i>implevit eum dominus spiritu sapientiae et intellectus</i>. Et
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1979 secundum hoc Petrus est melior, quia caritas supereminet scientiae,
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1980 I Cor. XIII, 8; Ioannes vero melior secundum perspicacitatem
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1981 intellectus. Sed merita ipsorum ponderare solius Dei est. Prov. c.
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1982 XVI, 1: <i>spirituum ponderator est dominus</i>. Et ideo alii
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1983 dicunt, et melius, quod Petrus plus dilexit Christum in membris, et
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1984 sic etiam fuit plus a Christo dilectus, et ideo ei Ecclesiam
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diff changeset
1985 commendavit, Ioannes vero plus Christum in seipso, et sic ab eo
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diff changeset
1986 plus fuit dilectus, unde ei matrem commendavit. Vel dicendum, quod
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diff changeset
1987 Petrus dilexit Christum quantum ad promptitudinem et fervorem,
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1988 Ioannes vero plus fuit dilectus quantum ad familiaritatis indicia,
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diff changeset
1989 quae ei Christus magis demonstrabat propter eius iuventutem et
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1990 puritatem. Et ideo consequenter cum subiungit <i>qui et recubuit in
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diff changeset
1991 coena super pectus eius</i>, commendatur ex secundo privilegio,
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diff changeset
1992 scilicet specialis familiaritatis ad Christum; et hoc est supra
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diff changeset
1993 expositum. Tertio commendatur ex privilegio specialis fiduciae quam
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diff changeset
1994 habebat de Christo, ita ut confidentius prae omnibus aliis eum
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diff changeset
1995 interrogaret; unde dicit <i>et dixit ei: domine, quis est qui
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diff changeset
1996 tradet te?</i> Quod similiter expositum est. Causam autem quare
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diff changeset
1997 Ioannes commemorat huiusmodi privilegia sua, dixit Chrysostomus
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diff changeset
1998 esse ad commendationem Petri. Posset enim credi quod Petrus propter
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diff changeset
1999 hoc quod Christum negaverat, non fuisset admissus ad pristinam
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2000 familiaritatem, et ideo ut hoc excludat, ostendit quod ad maiorem
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diff changeset
2001 admissus est. Qui in coena non audebat interrogare, sed Ioanni
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diff changeset
2002 interrogationem commisit, post passionem fratrum praepositura
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diff changeset
2003 committitur, et non solum pro se interrogat, sed pro Ioanne. In quo
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diff changeset
2004 datur intelligi, quod lapsi in peccatum quandoque in maiorem
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diff changeset
2005 gratiam resurgunt. Bar. IV, 28: <i>sicut enim fuit sensus vester ut
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diff changeset
2006 erraretis a Deo, decies tantum iterum convertentes requiretis
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diff changeset
2007 eum</i>. Et ideo statim Evangelista primo subdit interrogationem,
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diff changeset
2008 dicens <i>hunc ergo cum vidisset Petrus, dixit Iesu: hic autem
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2009 quid?</i> Ubi ponitur commendatio Ioannis quantum ad futura, et
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diff changeset
2010 primo ponitur interrogatio Petri; secundo responsio Christi, ibi
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2011 <i>dixit ei Iesus: sic eum volo manere donec veniam</i>; tertio
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2012 ponitur intellectus huius responsionis, ibi <i>exivit ergo sermo
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2013 inter fratres</i> et cetera. Sciendum est autem circa primum, quod
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2014 domino dicente Petro <i>sequere me</i>, Petrus gressu corporali
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diff changeset
2015 coepit eum sequi, et Ioannes etiam secum: quem videns Petrus
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diff changeset
2016 sequentem, interrogat pro eo Christum, dicens <i>hic autem
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diff changeset
2017 quid?</i> Quasi dicat: ecce ego sequor te in passione, sed hic
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2018 numquid morietur? De quo etiam Ioannes interrogasset, sed non
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2019 audebat. Secundum autem Chrysostomum Petrus non intendebat quaerere
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2020 de passione, sed de praelatione. Petrus enim super omnes alios
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2021 condiscipulos diligebat Ioannem, et semper leguntur esse simul et
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diff changeset
2022 in Evangelio et Act. c. III, 1, et ideo volebat eum habere socium
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diff changeset
2023 in officio praedicationis per orbem: unde dicit <i>hic autem
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diff changeset
2024 quid</i>, supple: faciet? Veniat mecum. Consequenter ponitur
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diff changeset
2025 responsio Christi, cum dicit <i>dicit ei Iesus: sic eum volo manere
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diff changeset
2026 donec veniam</i>. Sed sciendum, quod in Graeco non habetur
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2027 <i>sic</i>, sed <i>si eum volo manere</i> et cetera. Sed non multum
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diff changeset
2028 refert: qualitercumque enim dicatur, occurrit a principio sensus
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2029 ille horum verborum, qui ipsis apostolis visus est, scilicet quod
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2030 non moritur. Dicit enim <i>sic eum volo manere donec veniam</i>,
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2031 quasi dicat: non morietur usque ad adventum meum. Sed hoc
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2032 excluditur per hoc quod subditur <i>et non dixit Iesus, quia non
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2033 moritur: sed, sic eum volo manere donec veniam: quid ad te?</i> Sed
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diff changeset
2034 quidam hunc sensum sustinere volentes, dicunt quod Ioannes hoc
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diff changeset
2035 subdit, non ut excluderet praedictum intellectum, sed ut ostenderet
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2036 quod dominus hunc intellectum per haec verba non expressit, sed per
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diff changeset
2037 illa tantum <i>sic eum volo manere</i>. Et propter hoc dicunt, quod
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diff changeset
2038 Ioannes nondum est mortuus. Sed diversimode opinatum est de eius
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diff changeset
2039 sepultura. Verum est enim, secundum omnes, quod sepulcrum intravit,
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diff changeset
2040 et adhuc illud apparet. Quidam autem dicunt, quod sepulcrum vivens
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diff changeset
2041 intravit, et divina virtute exivit translatus ad locum Enoch et
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diff changeset
2042 Eliae, ubi reservatur usque ad finem mundi. Et secundum hoc
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diff changeset
2043 exponitur sic: <i>sic eum</i>, vivum, <i>volo manere</i>, usque ad
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diff changeset
2044 finem mundi; et tunc pro me patietur martyrium ab Antichristo cum
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diff changeset
2045 illis duobus. Nam inconveniens est quod non moriatur: quidquid enim
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diff changeset
2046 oritur, moritur. Hebr. c. IX, 27: <i>statutum est omnibus hominibus
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diff changeset
2047 semel mori</i>. Alii vero dicunt, quod sepulcrum suum, quod est
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diff changeset
2048 apud Ephesum, vivens intravit, et in eo adhuc vivit dormiens donec
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diff changeset
2049 veniat Christus; habentes in argumentum huiusmodi, quod illic terra
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diff changeset
2050 sursum quasi ebulliens scaturit quod eius anhelitu fieri dicunt.
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diff changeset
2051 Sed hoc excludit Augustinus, dicens, quod minus est si dormiens
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diff changeset
2052 vivit, quam si viveret beatus. Cur ergo Christus discipulo quem
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diff changeset
2053 prae ceteris diligebat, pro magno munere longum donasset somnum, et
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diff changeset
2054 privasset eum tanto bono, pro quo apostolus cupiebat dissolvi et
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diff changeset
2055 cum Christo esse? Phil. I, 23. Et ideo non est hoc credendum; sed
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diff changeset
2056 quod mortuus fuit, et resurrexit etiam in corpore. Et huiusmodi
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diff changeset
2057 signum est, quia corpus eius non invenitur, et sic beatus manet cum
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diff changeset
2058 Christo, secundum quod invitavit eum. Apoc. c. ult., 20: <i>dicit
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diff changeset
2059 qui testimonium perhibet istorum: etiam venio cito</i>. Est ergo
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diff changeset
2060 exponendum mystice, secundum Augustinum, ut intelligatur per hoc
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2061 quod dicit <i>manere</i>, idest permanere, sive expectare, secundum
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diff changeset
2062 illud Lc. XXIV, 49: <i>manete in civitate donec induamini virtute
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2063 ex alto</i>. Et sic dominus de Ioanne, idest de vita contemplativa
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2064 dicit <i>sic eum volo manere</i>, idest expectare, <i>donec
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2065 veniam</i>, vel in fine mundi, vel in morte cuiuslibet
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2066 contemplativi: quia contemplativa hic inchoata non perficitur; sed
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2067 inchoata manet, et expectat donec Christus veniat, perficienda cum
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2068 venerit. Apoc. c. VI, 11: <i>dictum est illis ut requiescerent
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diff changeset
2069 tempus adhuc modicum donec compleatur numerus conservorum
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diff changeset
2070 eorum</i>; Lc. X, 43: <i>Maria optimam partem elegit, quae non
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2071 auferetur ab ea</i>; Prov. III, 16: <i>longitudo dierum in dextera
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diff changeset
2072 eius, et in sinistra illius divitiae et gloria</i>. Sed activa vita
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diff changeset
2073 perfecta, et informata eius passionis exemplo, interim sequitur
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diff changeset
2074 Christum, patiendo pro eo. Sed, secundum Chrysostomum, legitur sic:
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diff changeset
2075 <i>sic eum volo manere</i>, idest remanere in Iudaea, et in hac
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diff changeset
2076 terra ad praedicandum, et te volo me sequi habendo sollicitudinem
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diff changeset
2077 totius orbis, et patiendo pro me, et hoc <i>donec veniam</i>, ad
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diff changeset
2078 delendum Iudaeos, <i>quid ad te?</i> Quasi dicat: meum est
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2079 ordinare. Nam, sicut habetur in historiis, Ioannes non recessit de
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2080 Iudaea usque ad tempus quo Vespasianus veniens in Iudaeam cepit
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2081 Ierusalem, et tunc inde discedens venit ad Asiam. Vel, secundum
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2082 Hieronymum, <i>tu me sequere</i>, idest per passionem, et
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2083 <i>sic</i> scilicet Ioannem, <i>volo manere</i>, absque passione
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2084 martyrii et mortis, <i>donec veniam</i>, ad vocandum eum ad me;
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diff changeset
2085 supra XIV, 3: <i>iterum veniam, et accipiam vos ad meipsum. Quid ad
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diff changeset
2086 te?</i> Scilicet de hoc privilegio. Unde in legenda beati Ioannis
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diff changeset
2087 dicitur, quod cum nonaginta esset annorum, apparuit ei dominus
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diff changeset
2088 Iesus Christus, et invitavit eum ad convivium suum. Consequenter
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diff changeset
2089 cum dicit <i>exiit ergo sermo iste inter fratres quia discipulus
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diff changeset
2090 ille non moritur</i>, ponitur quomodo discipuli praedicta verba
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diff changeset
2091 domini intellexerunt, scilicet quod non moreretur. Et hoc est quod
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diff changeset
2092 dicit <i>exiit sermo</i>, idest vulgatum est, <i>inter fratres</i>,
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diff changeset
2093 idest inter discipulos, Ps. CXXXII, 1: <i>ecce quam bonum et quam
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diff changeset
2094 iucundum habitare fratres in unum, quod discipulus ille</i>,
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2095 scilicet Ioannes, <i>non moritur</i>. Sed hunc intellectum
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diff changeset
2096 corrigit, dicens <i>et non dixit Iesus, non moritur</i>; Matth. XV,
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diff changeset
2097 16: <i>adhuc et vos sine intellectu estis?</i> Alia omnia exposita
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2098 sunt.</p>
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diff changeset
2099 <br />
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2100 <div class="D">Lectio 6</div>
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2101 <p title="Super Io., cap. 21 l. 6"><a name="87563"><span class=
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diff changeset
2102 "ref">[87563] Super Io., cap. 21 l. 6</span></a> Hic ponitur ultima
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diff changeset
2103 pars Evangelii, quae est quasi epilogus, et primo ponitur
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2104 commendatio Evangelii; secundo superexcessus rei quae in Evangelio
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2105 narratur, ibi <i>sunt autem et alia multa quae fecit Iesus</i>.
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diff changeset
2106 Evangelium autem commendatur dupliciter. Primo quidem ex auctore;
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2107 secundo vero ex veritate, ibi <i>et scimus quia verum est
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2108 testimonium eius</i>. Circa auctorem tria ponit. Primo eius
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diff changeset
2109 auctoritatis privilegium, quia <i>hic est discipulus ille</i>,
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2110 supple replicando: praedilectus, familiaris, fideliter interrogans,
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2111 et cui datum est ut sic maneat <i>donec veniam</i>, quae omnia ad
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diff changeset
2112 auctoritatis privilegium spectant. Dicitur Ioannes specialiter
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diff changeset
2113 praedilectus propter specialitatem caritatis. Supra XIII, 35: <i>in
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diff changeset
2114 hoc cognoscent omnes quod mei estis discipuli, si dilectionem
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2115 habueritis ad invicem</i>. De dilectione autem fraterna nullus
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diff changeset
2116 apostolorum tantum loquitur quantum ipse in epistolis suis. Legitur
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2117 etiam de eo, quod iam senex effectus portabatur ad Ecclesiam a
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2118 discipulis suis ut instrueret fideles, quibus dicebat hoc tantum:
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2119 <i>filioli, diligatis invicem</i>. Et in hoc est perfectio
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diff changeset
2120 disciplinae Christianae. Secundo propter eius officium, quod est
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diff changeset
2121 perhibere testimonium, unde dicit <i>et testimonium perhibet de
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2122 his</i>. Hoc est proprium apostolorum officium; Actor. I, 8:
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2123 <i>eritis mihi testes</i>; Is. XLIV, 8: <i>vos testes mei, dicit
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2124 dominus</i>. Tertio subdit eius studium, cum dicit <i>et scripsit
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2125 haec</i>: qui enim ex officio apostolatus praesentibus testificatus
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2126 est de gestis Christi, ipsemet ex studio, praedicta gesta ad
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diff changeset
2127 utilitatem futurorum et absentium scripsit. Is. VIII, 1: <i>sume
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2128 tibi librum grandem, et scribe in eo stylo hominis: velociter
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diff changeset
2129 spolia detrahe, cito praedare</i>; Eccli. XXXVIII, 25:
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2130 <i>sapientiam scribet in tempore vacuitatis; et qui minoratur actu,
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2131 sapientiam percipiet; qua sapientia replebitur</i>. Datum est enim
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2132 ipsi Ioanni ut viveret usque ad tempus quo Ecclesia in pace erat;
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2133 et tunc haec omnia scripsit. Sed ideo addit hoc, ne videatur hoc
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2134 Evangelium, propter hoc quod scriptum fuerat post mortem omnium
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2135 apostolorum, et alia Evangelia approbata fuerant ab eis, et
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2136 specialiter illud Matthaei, minoris esse auctoritatis quam alia
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2137 tria Evangelia. Hic ponitur veritas Evangelii. Et loquitur in
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2138 persona totius Ecclesiae a qua receptum est hoc Evangelium. Prov.
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2139 VIII, 7: <i>veritatem meditabitur guttur meum</i>. Notandum autem,
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2140 quod cum multi scriberent de Catholica veritate, haec est
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2141 differentia, quia illi, qui scripserunt canonicam Scripturam, sicut
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2142 Evangelistae et apostoli, et alii huiusmodi, ita constanter eam
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2143 asserunt quod nihil dubitandum relinquunt. Et ideo dicit <i>et
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2144 scimus quia verum est testimonium eius</i>; Gal. I, 9: <i>si quis
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2145 vobis evangelizaverit praeter id quod accepistis, anathema sit</i>.
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2146 Cuius ratio est, quia sola canonica Scriptura est regula fidei.
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2147 Alii autem sic edisserunt de veritate, quod nolunt sibi credi nisi
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2148 in his quae vera dicunt. Hic ponitur insufficentia Scripturae suae
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diff changeset
2149 quantum ad rem quam scribit, ut quasi removeat quod haec scripsit
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diff changeset
2150 quasi volens praestare gratiam dilectori suo: quia non solum ista
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2151 fecit, sed etiam <i>multa alia quae non sunt scripta in libro
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2152 hoc</i>. Hoc autem quod sequitur <i>quae si scribantur per singula,
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diff changeset
2153 nec ipsum arbitror mundum posse capere eos qui scribendi sunt
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2154 libros</i>, potest dupliciter exponi. Uno modo, ut <i>capere</i>
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2155 referatur ad capacitatem intellectus; quasi dicat: tot possent dici
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2156 de Christo quod nec mundus caperet eos libros qui de his
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2157 scriberentur. Supra XVI, 12: <i>multa habeo vobis dicere, sed non
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diff changeset
2158 potestis portare modo</i>, idest capere. Alio modo, ut sit locutio
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diff changeset
2159 hyperbolica: et significat excessum operum Christi. Sed quid est
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2160 hoc quod dicit? Praemisit enim: <i>et scimus quia verum est
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2161 testimonium eius</i>, et statim subdit hyperbolicam locutionem.
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2162 Sed, secundum Augustinum, sacra Scriptura utitur quibusdam
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2163 figuratis locutionibus, sicut: <i>vidi dominum sedentem super
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2164 solium excelsum et elevatum</i>, et tamen non sunt falsae: ita
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2165 quando in sacra Scriptura est aliqua locutio hyperbolica. Non enim
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2166 est intentio dicentis ut credatur quod dicit, sed quod intendit
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2167 significare, scilicet excessum operum Christi. Hoc tamen non fit
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2168 quando aliquid quod erat obscurum vel dubium exponitur, sed quando
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2169 id quod est apertum augetur vel attenuatur; puta cum quis volens
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2170 copiam alicuius rei commendare, dicit: hoc sufficit centum personis
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2171 vel mille. Volens autem vituperare dicit: hoc vix sufficeret
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2172 tribus. Nec tamen falsum dicit: quia sic verba rem quae indicatur
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2173 excedunt, ut ostendatur quod non intendit mentiri, sed ostendere
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2174 esse parum vel multum. Vel potest referri ad virtutem Christi, qui
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2175 signa faciebat: ut fiat vis in hoc quod dicit <i>per singula</i>.
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2176 Scribere enim per singula, signa et dicta Iesu Christi, est
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2177 dictorum singulorum et factorum enucleare virtutem. Verba autem et
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2178 facta Christi sunt etiam Dei. Si quis autem vellet eorum rationem
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2179 per singula scribere vel narrare, nullo modo posset; immo etiam nec
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2180 totus mundus hoc potest. Infinita enim verba hominum non possunt
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2181 attingere unum Dei verbum. A principio enim Ecclesiae semper
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2182 scripta sunt de Christo, nec tamen sufficienter; immo si duraret
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2183 mundus per centum millia annorum, possent libri fieri de Christo,
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2184 nec ad perfectionem per singula, facta et dicta sua enuclearentur.
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2185 Eccle. ult., 12: <i>faciendi plures libros nullus est finis</i>;
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2186 Ps. XXXIX, 5: <i>annuntiavi, et locutus sum: multiplicati sunt
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2187 super numerum</i>.</p>
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2188 <div class="centro"><br />
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2189 <br />
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2190 <p><a href="cih18.html"><img src="icons/ageretro.gif" width="19"
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2191 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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2192 <a href="iopera.html"><img src="icons/index.gif" width="19" height=
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2193 "19" align="middle" border="0" alt=
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2194 "Ad indicem operum omnium Sancti Thomae" /></a></p>
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2195 <br />
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2196 <hr />
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2197 <br />
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2198 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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2199 hanc editionem<br />
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2200 Iura omnia asservantur<br />
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2201 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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2202 style="text-decoration=none">49644264</a></address>
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2203 </div>
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2204 </body>
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2205 </html>