annotate john/latin/cih18.html @ 92:0d4d96e43fd7

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author ht
date Sun, 23 Mar 2014 09:05:41 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Cygwin (vers 25 March 2009), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Super Evangelium S. Ioannis lectura, cap.
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23 18-19</title>
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24 </head>
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25 <body>
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26 <div class="tres"><a href="http://www.corpusthomisticum.org/">CORPUS THOMISTICUM</a></div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Super Evangelium S. Ioannis lectura</div>
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29 <div class="dos">a capite XVIII ad caput XIX</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/crux190.jpg" width="164" height="190" border=
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35 "0" alt="Thomas de Aquino a Beato Angelico depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Taurini 1952 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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47 <p><a href="cih13.html"><img src="icons/ageretro.gif" width="19"
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48 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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49 <a href="cih20.html"><img src="icons/ageultra.gif" width="19"
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50 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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53 <!--
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54 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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55 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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56 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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57 document.write('<OPTION VALUE="none">INDEX');
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58 document.write('<OPTION VALUE="none">------------------------------------------------');
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59 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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60 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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61 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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62 document.write('<OPTION VALUE="none">-------------------------------------------');
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63 document.write('<OPTION VALUE="#87540">Super Io., cap. 18 l. 1');
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64 document.write('<OPTION VALUE="#87541">Super Io., cap. 18 l. 2');
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65 document.write('<OPTION VALUE="#87542">Super Io., cap. 18 l. 3');
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66 document.write('<OPTION VALUE="#87543">Super Io., cap. 18 l. 4');
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67 document.write('<OPTION VALUE="#87544">Super Io., cap. 18 l. 5');
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68 document.write('<OPTION VALUE="#87545">Super Io., cap. 18 l. 6');
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69 document.write('<OPTION VALUE="#87546">Super Io., cap. 19 l. 1');
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70 document.write('<OPTION VALUE="#87547">Super Io., cap. 19 l. 2');
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71 document.write('<OPTION VALUE="#87548">Super Io., cap. 19 l. 3');
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72 document.write('<OPTION VALUE="#87549">Super Io., cap. 19 l. 4');
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73 document.write('<OPTION VALUE="#87550">Super Io., cap. 19 l. 5');
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74 document.write('<OPTION VALUE="#87551">Super Io., cap. 19 l. 6');
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75 document.write('<\/SELECT>');
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76 document.write('<BR><BR>');
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77 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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78 document.write('<\/FORM>');
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79 // -->
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80 //]]>
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81 </script><br />
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82 <hr />
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83 <br /></div>
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84 <div class="C">Caput 18</div>
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85 <div class="D">Lectio 1</div>
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86 <p title="Super Io., cap. 18 l. 1"><a name="87540"><span class=
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87 "ref">[87540] Super Io., cap. 18 l. 1</span></a> Supra, ante
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88 passionem, dominus praeparavit discipulos suos, multipliciter
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89 informando exemplis, confortando verbis, et promovendo suffragiis;
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90 hic Evangelista accedit ad narrandum eius passionem, et primo
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91 proponit mysterium passionis; secundo gloriam resurrectionis, XX
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92 cap. ibi <i>una autem sabbati</i> et cetera. Passio autem Christi
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93 partim completa est per Iudaeos, partim per gentiles. Primo ergo
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94 describit passionem Christi quantum ad ea quae passus est per
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95 Iudaeos; secundo quantum ad ea quae passus est per gentiles, XIX
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96 cap., ibi <i>tunc apprehendit Pilatus</i> et cetera. Circa primum
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97 tria facit. Primo ostendit quomodo a discipulo dominus traditur;
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98 secundo quomodo a ministris principibus praesentatur, ibi <i>cohors
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99 ergo, et tribunus, et ministri Iudaeorum comprehenderunt Iesum</i>;
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100 tertio quomodo a principibus apud praesidem accusatur, ibi
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101 <i>adducunt ergo Iesum</i> et cetera. Circa proditionem discipuli
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102 tria tangit Evangelista. Primo quidem locum; secundo apparatum, ibi
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103 <i>Iudas ergo cum accepisset cohortem (...) venit illuc cum
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104 lanternis</i> etc.; tertio promptum Christi affectum ad proditionem
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105 sustinendam, ibi <i>Iesus itaque sciens omnia quae ventura erant
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106 super eum, processit</i> et cetera. Locus autem ostenditur
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107 proditioni congruus ex tribus: quia a civitate remotus, in se
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108 occultus et conclusus, et proditori notus. Remotus quidem erat a
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109 civitate, unde facilius Iudas poterat facere quod intendebat: unde
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110 dicit <i>haec cum dixisset</i>, scilicet quae supra dicta sunt. Sed
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111 cum ea quae dixit, pertinerent ad Christi orationem, convenientius
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112 dixisset Evangelista: haec cum orasset. Sed hoc fecit Evangelista
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113 ut ostendat hanc orationem non propter sui necessitatem fecisse,
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114 quia ipse erat qui orabat ut homo, et exaudiebat ut Deus: sed hoc
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115 propter nostram instructionem. Unde erat quasi quaedam dictio.
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116 <i>Egressus est cum discipulis suis</i>, non quidem continuo,
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117 secundum Augustinum, post eius orationem, cum alia quaedam
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118 intervenerint narrata ab aliis Evangelistis, ab isto autem
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119 praetermissa, scilicet quod facta fuit contentio inter discipulos
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120 quis eorum videretur esse maior, Lc. XXII, 24. Interim etiam dixit
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121 Iesus Petro: <i>ecce Satanas expetivit vos ut cribraret sicut
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122 triticum. Ego autem rogavi pro te, ut non deficiat fides tua</i>:
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123 ut Lucas narrat ibid. 31. Dixerunt etiam discipuli hymnum cum
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124 domino, ut narrant Matthaeus et Marcus. Sic ergo non est
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125 intelligendum, quod cum hoc dixisset, statim egrederetur: sed quia
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126 non ante egressus est quam dixisset. <i>Egressus est</i>, inquam,
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127 <i>trans torrentem Cedron</i>. Sed Matthaeus et Marcus dicunt, quod
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128 exierunt in montem oliveti, et tunc venit cum illis in villam quae
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129 dicitur Gethsemani. In quo nulla est contrarietas, quod idem locus
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130 est quem Ioannes commemorat et Matthaeus: torrens enim Cedron est
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131 ad radices montis oliveti, ubi etiam est villa quae dicitur
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132 Gethsemani. Cedron autem in Graeco est genitivus pluralis; quasi
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133 dicat: trans torrentem cedrorum. Forte erant ibi multae cedri
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134 plantae. Convenit autem mysterio quod torrentem transivit, quia per
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135 eum eius passio designatur; Ps. CIX, 7: <i>de torrente in via
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136 bibet, propterea exaltavit caput</i>. Convenit etiam quod trans
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137 torrentem Cedron. Cedron enim interpretatur obumbratio, et Christus
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138 sua passione abstulit umbram peccati et legis, et expansis manibus
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139 in cruce protexit nos sub umbra manus suae; Ps. XVI, 9: <i>sub
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140 umbra alarum tuarum protege me</i>. Erat autem congruus locus
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141 proditioni: unde dicit <i>ubi erat hortus, in quem introivit ipse,
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142 et discipuli eius</i>. Et hoc convenienter, quia ipse satisfaciebat
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143 pro peccato primi hominis in horto commisso. Paradisus enim hortus
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144 deliciarum interpretatur. Item quia per passionem nos in hortum et
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145 Paradisum coronandos introducit; Lc. XXIII, 43: <i>hodie mecum eris
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146 in Paradiso</i>. Erat etiam congruus locus, quia proditori notus;
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147 unde dicit <i>sciebat autem Iudas, qui tradebat eum, locum</i>; et
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148 huius ratio est, <i>quia frequenter Iesus venerat illuc cum
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149 discipulis suis</i>, inter quos Iudas fuerat sicut lupus inter
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150 oves; supra VI, 71: <i>nonne ego vos duodecim elegi, et ex vobis
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151 unus Diabolus est?</i> Lupus ovina pelle contectus, et inter oves
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152 alto patrisfamilias consilio toleratus, didicit ubi ad tempus
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153 exiguum ovium dispergeret gregem. Sed cum Iudas diu ante exierit a
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154 coena ut proditionem compleret, quaeritur quomodo scivit quod
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155 Christus illa hora egrederetur illuc? Ad quod dicendum, secundum
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156 Chrysostomum, quod consuetudo Christi erat, et praecipue in magnis
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157 festis, post coenam discipulos seorsum ducere, et aliqua sublimia
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158 de festo docere, quae non erat fas alios audire: et ideo quia tunc
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159 erat festum praecipuum, existimavit Iudas quod post coenam illuc
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160 exisset. Fecit autem hoc ut in montibus et in hortis sublimia
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161 doceret discipulos, maxime purum a tumultibus inquirens locum, ne
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162 eorum mens impediatur; Oseae II, 14: <i>ducam eam in solitudinem,
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163 et loquar ad cor eius</i>. Hic ponitur proditoris apparatus. Et
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164 nota, quod, sicut dicitur Lc. XXII, 3 ss., Iudas postquam
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165 tractaverat proditionem cum principibus, quaerebat opportunitatem
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166 quomodo sine turbarum tumultu traderet eum: et ideo voluit eum in
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167 secreto invenire, et in nocte, quia in die semper circa turbarum
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168 instructionem occupatus erat. Sed quia in nocte poterat impediri
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169 vel propter subitum concursum turbarum, vel propter tenebras,
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170 quibus posset eripi vel evadere de manibus eorum; ideo contra
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171 turbas munivit se armis, contra tenebras lanternis et facibus. Sed
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172 quia de turba aliqui poterant sibi resistere per potentiam populi,
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173 ideo contra hos accepit cohortem, non Iudaeorum, sed militum a
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174 praeside: ut sic servato ordine legitimae potestatis, nullus ei
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175 auderet obsistere. Item aliqui ex Iudaeis zelo legis ducti,
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176 praesertim quia a gentilibus capiebatur, eis fortasse resistere
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177 voluissent: et ideo accepit etiam <i>a pontificibus et Pharisaeis
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178 ministros, et venit illuc</i>. Iob XV, 26: <i>cucurrit adversus
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179 Deum erecto collo</i>; Lc. XXII, 52: <i>tamquam ad latronem existis
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180 cum gladiis et fustibus</i>. Hic ponit Evangelista promptum Christi
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181 affectum ad proditionem voluntarie suscipiendam, dupliciter. Primo
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182 se voluntarie offerendo; secundo discipulum resistentem
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183 comprimendo, ibi <i>Simon ergo Petrus habens gladium, eduxit
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184 eum</i>. Et circa primum duo facit Evangelista. Primo narrat quod
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185 Christus ostendit se, ad ostendendum suam potentiam; secundo ad
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186 demonstrandum suam patientiam, ibi <i>iterum ergo interrogavit eos,
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187 quem quaeritis?</i> Circa primum tria facit. Primo ponit Christi
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188 interrogationem; secundo suiipsius manifestationem, ibi <i>dixit
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189 eis Iesus, ego sum</i>; tertio manifestationis effectum, ibi <i>ut
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190 ergo dixit eis, ego sum, abierunt retrorsum</i>. Circa primum tria
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191 facit. Primo commendat Christi scientiam et cognitionem: <i>quia
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192 Iesus sciens omnia quae ventura erant super eum, processit</i>
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193 etc.; supra XIII, 1: <i>sciens Iesus quia venit hora eius</i> et
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194 cetera. Quod interposuit Evangelista propter duo. Primo ne
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195 videretur interrogationem quam facturus erat eis Christus, ex
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196 ignorantia fecisse; secundo ne videatur quod se ipsis invitum et
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197 propter ignorantiam obtulisset, cum venirent ad eum occidendum.
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198 Unde <i>omnia quae ventura erant super eum</i>, sciebat. Secundo
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199 ponit Christi interrogationem, qui cum ista sciret tamen
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200 <i>processit, et dixit ad eos, quem quaeritis?</i> Non ex
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201 ignorantia, ut dictum est. Tertio subdit ipsorum responsionem: quia
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202 <i>Iesum Nazarenum</i>, supple, quaerimus, non quidem ad imitandum,
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203 sed ad malignandum et occidendum. Unde supra VIII, 11: <i>quaeritis
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204 me, et in peccato vestro moriemini</i>. Hic ponitur suiipsius
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205 manifestatio, qua se eis capiendum exhibuit: unde dicit <i>ego
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206 sum</i>, scilicet Iesus Nazarenus quem quaeritis. Addit autem
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207 Evangelista Iudae praesentiam: ideo quia supra dixit quod Iudas ab
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208 eo exiverat. Posset autem credi quod non esset mirum, si Christus
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209 ab eis non cognosceretur facie propter tenebras; sed quod quis non
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210 cognoscatur voce, maxime a multum sibi familiari, hoc non potest
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211 tenebris ascribi. Ostendit ergo per hoc quod dicit <i>ego sum</i>,
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212 quod etiam a Iuda familiari sibi, qui stabat cum ipsis, non est
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213 cognitus: quod est maxime divinitatis Christi potentiae ostensivum.
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214 <i>Stabat ergo Iudas cum ipsis</i>; idest perseverabat in malo, ut
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215 eum osculi signo monstraret; Is. XXXIII: <i>os eius erit</i> et
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216 cetera. Hic ponitur manifestationis effectus: quia <i>abierunt
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217 retrorsum, et ceciderunt in terram</i>. Et, ut Gregorius dicit,
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218 aliquando legitur de sanctis, quod cadunt in terram; Daniel. II,
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219 46: <i>cecidit in faciem suam, et adoravit Danielem</i> etc.; Ez.
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220 II, 1: <i>cecidi in faciem meam</i>. De iniquis autem legitur quod
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221 cadunt; Is. III, 25: <i>pulcherrimi viri tui cadent</i>. Sed haec
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222 est differentia: quia de iniquis dicitur quod cadunt retrorsum, I
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223 Reg. c. IV, 18, <i>cecidit de sella retrorsum</i>; de sanctis autem
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224 quod cadunt in faciem suam. Cuius ratio assignatur Prov. IV, 18:
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225 <i>quia iustorum semita quasi lux splendens procedit, et crescit
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226 usque ad perfectam diem</i>. Et <i>via impiorum tenebrosa, nesciunt
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227 ubi corruant</i>. Omnis enim qui post se cadit, ibi cadit ubi non
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228 videt. Iniqui ergo, quia in invisibilibus cadunt, retrorsum cadere
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229 dicuntur: quia ibi currunt ubi quid eos tunc sequatur, modo videre
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230 non possunt. Sed qui ante se cadit, ibi cadit ubi videt: et ideo
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231 sancti qui in istis visibilibus semetipsos sponte deiiciunt, ut in
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232 invisibilibus erigantur, in faciem suam cadere dicuntur, quia
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233 timore compuncti videntes humiliantur. Mystice autem, per hoc quod
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234 ceciderunt retrorsum, datur intelligi quod populus Iudaeorum, qui
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235 erat populus peculiaris, vocem Christi in praedicatione non
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236 audiens, abiit retrorsum exclusus a regno. Hic ponitur secunda
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237 interrogatio. Et primo ponit iteratam interrogationem; secundo
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238 Christi manifestationem, et tertio eius oblationem. Interrogavit
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239 autem iterato, secundum Chrysostomum, propter duo: ut dum scilicet
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240 indicavit suam potentiam, quod inimici contra eum venientes, coram
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241 eo retrorsum ceciderunt in terram, instruantur fideles quod sua
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242 voluntate captus sit; Is. LIII, 7: <i>oblatus est, quia ipse
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243 voluit</i>. Secundo, ut etiam, quantum in se est, daret Iudaeis
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244 materiam conversionis, viso potentiae suae miraculo; Is. V, 4:
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245 <i>quid ultra debui facere?</i> Et ideo cum statim ad ostensionem
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246 suae potentiae non fuerunt conversi, eis capiendum se sponte
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247 obtulit. Unde cum iterum <i>interrogavit eos: quem quaeritis? Et
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248 illi dixerunt: Iesum Nazarenum</i>, ipse se iterum manifestans,
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249 <i>respondit: dixi vobis, quia ego sum</i>. In quo patet quia caeci
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250 erant, ut eum non possent cognoscere. Oblatio sui ipsius ponitur
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251 cum dicit <i>si ergo me quaeritis</i>, scilicet comprehendere,
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252 faciatis quod intenditis, ita tamen quod <i>sinite hos</i>,
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253 scilicet discipulos meos, <i>abire</i>: quia nondum est tempus ut
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254 tollantur de mundo per passionem; supra XVII, 15: <i>non rogo ut
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255 tollas eos de mundo</i>. In quo patet quod ipse dedit eis
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256 potestatem eum capiendi: nam sicut ex sua potentia discipulos suos
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257 servavit, ita multo magis se servare potuisset; supra X, 18:
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258 <i>nemo tollit animam meam: sed ego pono eam a meipso</i>. Et quod
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259 non dimiserunt ministri apostolos ex Christi persuasione, sed ex
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260 eius potestate, ostendit Evangelista dicens <i>ut impleretur sermo
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261 quem dixit</i>: quasi ideo dimiserunt ministri apostolos abire,
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262 quia eos tenere non poterant; cum ipse dixerit, supra c. XVII, 12:
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263 <i>quos dedisti mihi, non perdidi ex eis quemquam</i>. Sed contra.
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264 Supra dixit hoc dominus de perditione animae: quomodo Evangelista
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265 hoc adaptat ad perditionem corporis? Responsio. Dicendum, secundum
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266 Chrysostomum, quod dominus supra locutus est de perditione animae
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267 et corporis. Et si tantum de perditione animae locutus sit,
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268 dicendum, quod Evangelista hic per quamdam extensionem refert ad
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269 perditionem corporis. Vel, secundum Augustinum, dicendum, quod hoc
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270 quod dicitur est intelligendum etiam quantum ad perditionem animae;
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271 quia apostoli nondum sic credebant quomodo credunt qui non pereunt.
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272 Et ideo si tunc exissent de hoc mundo, fuissent de illis qui
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273 pereunt.</p>
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274 <br />
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275 <div class="D">Lectio 2</div>
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276 <p title="Super Io., cap. 18 l. 2"><a name="87541"><span class=
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277 "ref">[87541] Super Io., cap. 18 l. 2</span></a> Postquam
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278 Evangelista ostendit promptitudinem Christi ad proditionem
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279 sustinendam, seipsum voluntarie proditori offerendo, hic ostendit
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280 eum esse promptum ad idem, discipuli resistentiam prohibendo, et
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281 primo ponitur resistentis discipuli manifestatio; secundo eius
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282 cohibitio, ibi <i>dixit Iesus Petro</i> et cetera. Circa primum duo
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283 facit. Primo ponit zelum discipuli in servi percussione; secundo
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284 Evangelista inserit servi nuncupationem, ibi <i>erat autem nomen
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285 servo Malchus</i>. Dicit ergo sic: ministri comprehenderunt Iesum,
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286 sed <i>Simon Petrus</i>, ceteris discipulis ardentior, <i>habens
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287 gladium eduxit eum, et percussit pontificis servum</i>, qui erat
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288 inter ministros, <i>et abscidit eius auriculam dexteram</i>: non ex
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289 sua principali intentione, cum eum intenderet occidere, sed ictus
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290 quem dirigebat ad caput, relapsus est ad aurem. Ideo enim ictum
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291 dirigebat ad caput, ut facilius moneat, quod id faciebat ex zelo
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292 domini sui; III Reg. XIX, 10: <i>zelo zelatus sum pro domino Deo
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293 exercituum</i>. Sed hic incidit duplex quaestio; quia cum dominus
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294 mandaverit discipulis, Matth. X, 10, quod nec etiam duas tunicas
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295 haberent, quomodo Petrus habebat etiam gladium? Respondeo. Dicendum
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296 quod illud praeceptum dedit eis Christus quando misit eos ad
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297 praedicandum, et durabile erat usque ad tempus passionis: unde
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298 Christus in passione revocavit ipsum; Lc. XXII, 35: <i>quando misi
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299 vos sine sacculo et pera, numquid aliquid defuit vobis?</i> Et
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300 infra: <i>sed nunc qui habet sacculum, tollat similiter et peram;
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301 et qui non habet, vendat tunicam suam, et emat gladium</i>. Ex hac
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302 concessione Petrus intellexerat quod liceret ei portare gladium.
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303 Sed unde tam cito potuisset gladium habere, cum praedicta verba
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304 dixisset dominus paulo ante? Dicendum, secundum Chrysostomum, quod
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305 Petrus iamdiu ante, audiens quod Iudaei Christum tradere deberent
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306 principibus sacerdotum ad crucifigendum, timens praeparaverat sibi
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307 gladium. Vel dicendum, secundum interlinearem, quod gladius
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308 accipitur hic pro cultello quem forte habuerat in mensa ad esum
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309 agni, et de coena surgens tulerat secum. Secundo quaeritur, quod
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310 cum dominus dixisset eis quod non resisterent malo, Matth. V, 39,
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311 quid est, quod Petrus percussit servum principis? Ad quod dicendum,
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312 quod dominus prohibuit quod non resisterent alicui ad defendendum
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313 seipsos, non autem ad defendendum dominum. Vel dicendum, quod
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314 nondum confirmati erant virtute superveniente ex alto; Lc. ult.,
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315 49: <i>sedete in civitate, quoadusque induamini virtute ex
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316 alto</i>. Ideo non erant adhuc perfecti, ut omnino malo non
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317 resisterent. Hic ponitur nomen servi: et hoc ideo specialiter a
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318 Ioanne describitur, quia, sicut infra dicitur, ipse erat notus
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319 pontifici: et ideo etiam notitiam ministrorum eius habebat. Unde
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320 sciens nomen eius, non tacuit ipsum propter certitudinem facti. Sed
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321 Lucas addit, quod dominus sanavit auriculam eius; Lc. XXII, 51. Et
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322 hoc mysterio competit. Nam per hunc servum significatur populus
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323 Iudaeorum, qui opprimebatur a principibus sacerdotum; Ez. c. XXXIV,
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324 3: <i>quod crassum erat comedebatis</i>. Istius ergo servi Petrus
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325 princeps apostolorum amputavit auditum: quia male audiebat verba
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326 legis, carnaliter scilicet; sed dominus restituit novum auditum;
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327 Ps. XVII, 45: <i>in auditu auris obedivit mihi</i>. Et secundum hoc
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328 congrue vocatur Malchus, idest rex, quia per Christum in novitate
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329 vitae efficimur reges; Apoc. V, 10: <i>fecisti nos Deo nostro
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330 regnum et sacerdotes, et regnabimus super terram</i>. Hic ponitur
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331 Petri cohibitio zeli, et primo ponitur Petri cohibitio; secundo
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332 cohibitionis ratio, ibi <i>calicem quem dedit mihi pater, non vis
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333 ut bibam illum?</i> Dicit ergo, quod Petrus ita eduxit gladium, sed
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334 dominus dixit ei <i>mitte gladium tuum in vaginam</i>, quasi non
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335 esset opus defensionis, sed patientiae, nec ei licitus usus gladii
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336 materialis: Ier. XLVII, 6: <i>usquequo concideris? O mucro domini,
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337 usquequo non quiesces?</i> Mystice autem signatur per hoc, quod
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338 gladius verbi Dei mittendus erat in vaginam, idest in fidem
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339 gentilium. Et ratio cohibitionis ponitur cum dicit <i>calicem quem
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340 dedit mihi pater, non vis ut bibam illum?</i> Non enim resistendum
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341 his quae ex divina providentia disponuntur; Iob IX, 4: <i>quis
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342 restitit ei, et pacem habuit?</i> Dicitur autem passio calix, quia
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343 ex caritate patientis dulcedinem habet, sed ex natura sua
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344 amaritudinem; sicut et medicina sanativa, propter spem sanitatis
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345 dulcis est, sed amara propter saporem; Ps. CXIV, 13: <i>calicem
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346 salutaris accipiam, et nomen domini invocabo</i>. Hunc ergo calicem
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347 dedit ei pater, quia passionem ex sua et patris voluntate sponte
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348 suscepit; infra XIX, 11: <i>non haberes in me potestatem, nisi
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349 datum esset tibi desuper</i>.</p>
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350 <br />
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351 <div class="D">Lectio 3</div>
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352 <p title="Super Io., cap. 18 l. 3"><a name="87542"><span class=
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353 "ref">[87542] Super Io., cap. 18 l. 3</span></a> Hic ponitur
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354 quomodo dominus a ministris captus, principibus praesentatur, et
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355 primo quomodo ducitur ad unum principem, scilicet Annam; secundo
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356 quomodo ducitur ad alium, scilicet Caipham, ibi <i>et misit eum
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357 Annas ligatum ad Caipham</i>. Circa primum duo facit. Primo dicit
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358 quomodo Annae praesentatur; secundo quomodo ab Anna examinatur, ibi
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359 <i>pontifex ergo interrogavit</i>. Circa primum duo facit. Primo
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360 ponit quomodo ducitur ad Annae domum; secundo quomodo discipuli
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361 sequuntur eum, ibi <i>sequebatur autem Iesum Simon Petrus, et alius
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362 discipulus</i>. Circa primum primo ostenditur quid circa Iesum sit
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363 factum; secundo describitur ipse pontifex ad quem ducitur, ibi
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364 <i>erat autem socer Caiphae</i>. Circa Christum autem tria acta
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365 sunt. Primo enim comprehenditur, unde dicit <i>cohors ergo</i>,
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366 idest militum, <i>et tribunus</i> eorum, <i>et ministri Iudaeorum
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367 comprehenderunt Iesum</i>, qui incomprehensibilis est; Ier. XXXII,
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368 v. 19: <i>magnus consilio, et incomprehensibilis cogitatu</i>.
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369 Forte enim cogitabant illud Ps. LXX, 11: <i>Deus dereliquit eum:
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370 persequimini et comprehendite eum, quoniam non est qui eripiat</i>;
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371 Thren. IV, 20: <i>spiritus oris nostri Christus dominus captus est
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372 in peccatis nostris</i>, idest propter peccata nostra, ut scilicet
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373 nos liberaret; Is. XLIX, 25: <i>equidem captivitas a forti
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374 tolletur</i>. Secundo ligatur, unde dicit <i>et ligaverunt eum</i>,
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375 qui solvere venit ligatos et vincula eorum disrumpere; Ps. CXV, 17:
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376 <i>dirupisti vincula mea</i> et cetera. Tertio adducitur, unde
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377 dicit <i>et adduxerunt eum ad Annam</i>, ut eum perderent qui venit
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378 omnes ducere in viam salutis; Ps. LX, 4: <i>deduxisti me, quia
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379 factus es spes mea</i>. Potest autem duplex ratio assignari quare
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380 primum ad Annam ducitur. Una scilicet mandatum Caiphae pontificis
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381 anni illius, qui scilicet ideo Iesum ad Annam misit, ut
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382 excusabilior esset, si ab Anna condemnatum ipse postmodum
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383 condemnaret. Alia ratio ex propinquitate domus Annae quae, in via
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384 posita, propinquior erat. Et ideo timentes ne si excitaretur
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385 tumultus populi, Iesus de manibus eorum eriperetur, declinaverunt
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386 illuc. Hic primo describitur pontifex ex affinitate ad Caipham,
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387 quia <i>socer eius erat</i>; secundo describitur ipse Caiphas, quia
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388 <i>pontifex erat anni illius</i>. Sciendum est enim, quod secundum
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389 legem summus sacerdos per totam vitam officio fungebatur, cui post
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390 mortem filius succedebat. Postmodum vero invidia et ambitione
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391 principum crescente, non solum patri non succedebat filius, sed nec
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392 ultra annum pontificatus fungebatur officio, et hoc ipsum pecunia
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393 procurabat, ut Iosephus dicit. Et ideo non est mirum si in anno
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394 illius pontificatus tam nequiter acquisiti rem sic nefariam gessit.
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395 Describitur etiam ex consilio; unde dixit <i>erat autem Caiphas qui
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396 consilium dederat Iudaeis</i>, supra XI, 50, hoc scilicet <i>quia
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397 expedit unum hominem mori pro populo</i>. Quod ideo Evangelista
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398 commemoravit, ut removeret scandalum de cordibus fidelium,
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399 ostendendo et per adversariorum prophetias, quod non propter
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400 infirmitatem aut impotentiam suam captus est et mortuus, sed
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401 propter populi salutem, ut scilicet non tota gens pereat.
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402 Testimonium enim adversarii efficacius est; et talis naturae est
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403 veritas quod etiam adversarius eam tacere non potest. Hic ponitur
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404 quomodo discipuli associaverunt Christum, et primo ponitur quomodo
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405 Petrus cum alio discipulo sequebatur Christum; secundo quomodo
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406 introeunt ad locum ubi Christus erat; tertio quomodo negavit. Dicit
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407 ergo quantum ad primum <i>sequebatur autem Iesum Simon Petrus</i>,
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408 ex devotione, quamvis a longe propter timorem, <i>et alius
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409 discipulus</i>, scilicet Ioannes, cuius nomen ipsemet occultat
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410 humilitatis gratia. Datur autem per hoc intelligi quod reliqui
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411 discipuli aufugerant relicto Iesu, ut dicitur Matth. XXVI, 56.
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412 Mystice autem per hos duos discipulos duae vitae intelliguntur,
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413 quae Christum sequuntur, scilicet activa, quae signatur per Petrum,
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414 et contemplativa, quae per Ioannem. Et activa quidem sequitur
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415 Christum obediendo, supra X, 27: <i>oves meae vocem meam
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416 audiunt</i>, contemplativa vero cognoscendo et contemplando, Oseae
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417 VI, 3: <i>sciemus sequemurque te</i>. Sequebantur autem isti duo
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418 discipuli, quia plus prae ceteris diligebant Christum: unde primi
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419 venerunt ad monumentum, infra XX, 2, et quia eos ad invicem maior
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420 vis dilectionis uniebat: unde saepe in Evangelio simul iunguntur;
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421 et in Act. Apost. dicitur, quod <i>miserunt ad illos Petrum et
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422 Ioannem</i>. Et iterum: <i>Petrus et Ioannes ascenderunt in templum
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423 ad horam orationis nonam</i>. Hic ponitur quomodo Petrus introivit
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424 quantum ad ordinem: et primo quomodo Ioannes praecessit; secundo
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425 quomodo Petrum introduxit, ibi <i>exivit ergo discipulus alius</i>
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426 et cetera. Ordo autem fuit talis, quia Ioannes primo intravit cum
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427 Iesu. Et huius ratio erat, quia <i>erat notus pontifici, et Petrus
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428 stabat ad ostium atrii foris</i>. Et licet Ioannes piscator
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429 fuisset, et iuvenis vocatus a Christo, erat tamen notus pontifici:
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430 vel quia pater Ioannis ei servus erat, vel aliquis ex consanguineis
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431 suis. Nec hoc posuit Ioannes propter sui iactantiam, sed propter
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432 humilitatem, ne hoc quod primo intravit quam Petrus cum Iesu in
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433 atrium pontificis et non Petrus, magis virtuti suae, et maioritati
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434 quam notitiae adscribatur. Et ideo dicit <i>discipulus autem
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435 ille</i>, scilicet Ioannes, <i>erat notus pontifici</i>: et ideo
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436 intravit cum Iesu in atrium pontificis, ubi Christus erat ductus.
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437 <i>Petrus autem stabat</i>, quasi praesagiens futuram negationem;
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438 Ps. XXX, 13: <i>qui videbant me, foras fugerunt a me</i>. Mystice
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439 autem Ioannes intrat cum Iesu, quia vita contemplativa est ei
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440 familiaris; Sap. VIII, 16: <i>intrans in domum meam, conquiescam
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441 cum illa</i>. Sed Petrus stat foris, quia activa vita circa
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442 exteriora occupatur; Lc. X, v. 39: <i>Maria sedens secus pedes
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443 domini, audiebat verbum illius. Martha autem satagebat circa
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444 frequens ministerium</i>. Hic ostenditur quomodo Petrus Ioannis
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445 interventu introductus est, quia <i>ille alius discipulus</i>,
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446 scilicet Ioannes, <i>erat notus pontifici, et dixit ostiariae</i>,
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447 ut eum introduceret, <i>et introduxit Petrum</i>. Per quod mystice
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448 datur intelligi quod per contemplativam introducitur ad Christum
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449 activa vita: sicut enim ratio inferior dirigitur per superiorem,
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450 ita activa per contemplativam; Ps. XLII, 3: <i>emitte lucem tuam et
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451 veritatem tuam: ipsa me deduxerunt et adduxerunt in montem sanctum
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452 tuum, et in tabernacula tua</i>. Hic ponitur Petri negatio, et
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453 primo ponitur motivum negationis, seu occasio; secundo ponitur ipsa
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454 negatio, ibi <i>dicit ille: non sum</i>; tertio negationis
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455 confirmatio, ibi <i>stabant autem servi et ministri ad prunas</i>.
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456 Occasio autem negationis et motivum fuit Petro ancillae
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457 interrogatio; unde dicit <i>dixit Petro ancilla ostiaria: numquid
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458 et tu ex discipulis eius es?</i> Dicit autem <i>et tu</i>, quia
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459 sciebat Ioannem Christi esse discipulum, et tamen propter
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460 familiaritatem nil dicit ei. Apparet autem in hoc infirmitas Petri
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461 pro tempore illo, quia ex debili occasione motus est ad negandum:
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462 et hoc ex duobus. Primo ex ipsa persona interrogante, quia non
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463 armatus miles, non admirandus pontifex, sed mulier et ancilla
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464 ostiaria interrogavit. Secundo ex forma interrogationis, quia non
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465 dicit: numquid ex discipulis es proditoris istius? Per quod
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466 videbatur magis ex compassione loqui. Unde et ex hoc percipitur
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467 quod <i>verbo domini caeli firmati sunt, et spiritu oris eius omnis
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468 virtus eorum</i>: Ps. XXXII, v. 6, quia qui ad vocem ancillae
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469 Christum negavit, postmodum nomen Christi coram principibus
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470 sacerdotum confitetur et praedicat; Act. IV, 8 ss. Negatio Petri
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471 ponitur cum dicit <i>dicit ille: non sum</i>. In quo debemus
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472 advertere, secundum Augustinum, non solum ab eo negari Christum qui
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473 dicit eum esse Christum, sed ab eo etiam qui negat se esse
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474 Christianum. Nil autem aliud isto modo negavit Petrus, quam se esse
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475 Christianum. Ideo autem dominus Petrum negare permisit, quia voluit
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476 ut ipse, qui praeponendus erat toti Ecclesiae, infirmis et
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diff changeset
477 peccantibus magis compateretur, expertus in seipso infirmitatem
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478 peccati; Hebr. IV, 15: <i>non habemus pontificem qui non possit
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diff changeset
479 compati infirmitatibus nostris, tentatum per omnia absque
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480 peccato</i>: verum est de Christo, sed de Petro potest dici etiam
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481 cum peccato. Quidam tamen quamdam inanem gratiam appropriantes
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482 Petro, dicunt, quod non timore negavit, sed amore, volens semper
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483 esse cum Christo, et sequi continue; noverat enim quod si fateretur
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484 se esse de Christi discipulis, fuisset separatus a Christo, et
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485 expulsus. Sed hoc non consonat dictis domini: quia non ideo negavit
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486 quia noluit a Christo separari, sed quia noluit pro Christo animam
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487 ponere. Supra enim cum dixisset, <i>animam meam pro te ponam</i>,
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488 respondit Iesus: <i>animam tuam pro me pones? Amen, amen dico tibi:
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489 non cantabit gallus antequam ter me neges</i>. Confirmatio
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diff changeset
490 negationis ponitur ibi <i>stabant autem servi et ministri ad prunas
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491 (...) erat autem cum eis et Petrus</i>; quasi ut magis videretur
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492 non esse eius discipulus. Nam Petrus ad hoc quod non videretur ex
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493 discipulis, posuit se inter ministros et servos stantes ad prunas
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494 quia frigus erat, sicut quandoque in aequinoctio hiemali in Martio
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495 contingit: in quo Petrus non bene consideravit quod dicitur in Ps.
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496 XVII, 26: <i>cum sancto sanctus eris (...) et cum perverso
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diff changeset
497 perverteris</i>. Ipsum etiam tempus congruit conditioni mentis
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498 eius, in qua refriguerat caritas; Matth. c. XXIV, 12:
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499 <i>refrigescet caritas multorum, quoniam abundavit iniquitas.
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500 Pontifex ergo interrogavit Iesum</i>, ubi primo ponitur examinatio;
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501 secundo Christi responsio, ibi <i>respondit ei Iesus</i>; tertio
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502 responsionis reprehensio, ibi <i>haec autem cum dixisset</i> et
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503 cetera. Duo autem imponebantur Christo a Iudaeis: scilicet falsa
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504 doctrina, et nova; Mc. I, 27: <i>quae est haec nova doctrina?</i>
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505 Secundo seditio, et attractio hominum ad se; Lc. XXIII, 5:
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506 <i>commovit populum per universam Iudaeam, incipiens a Galilaea
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507 usque huc</i>. Et ideo de istis duobus eum examinat. Primo quidem
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508 <i>de discipulis eius</i> quos videbat seduxisse; secundo <i>de
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diff changeset
509 doctrina eius</i>, quasi notans eam falsitatis. Hic ponitur
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510 responsio domini, et primo ponit suae doctrinae modum; secundo
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diff changeset
511 requirit aliorum testimonium, ibi <i>quid me interrogas?</i> Circa
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512 primum duo facit. Primo doctrinae manifestationem proponit; secundo
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513 eam exponit. Dicit ergo <i>ego palam locutus sum mundo</i>. Sed
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514 contra. Supra XVI, 25, dicit: <i>venit hora, quando non in
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515 proverbiis, sed palam de patre annuntiabo vobis</i>. Si ergo
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516 discipulis nondum palam locutus fuerat, quomodo palam locutus est
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517 mundo? Responsio. Dicendum, quod discipulis nondum loquebatur
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518 palam, quia excellentes sententias proponebat; mundo autem locutus
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519 est palam, quia publice praedicabat. Unde hoc exponit dicens <i>ego
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520 semper docui in templo et synagogis</i>. Sed contra. Matth. XVI
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521 dicitur, quod discipulis multa seorsum sine parabolis proponebat.
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522 Sed ad hoc est triplex responsio. Una, quia quod duodecim
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523 discipulis dicebat, non reputabatur in occulto dici. Alia est, quia
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524 non proponebat ea discipulis intentione occultandi. Tertio, si fiat
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525 vis in verbo, quia dominus hic loquitur de doctrina quam populo
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526 tradidit, quam non proposuit eis in conventiculis, sed in locis
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527 publicis; Ps. XXXIX, 10: <i>annuntiavi iustitiam tuam in Ecclesia
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528 magna</i>; Is. XLV, 19: <i>non fui locutus in abscondito, in loco
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529 terrae tenebroso</i>. Et ad hoc exigit aliorum testimonium, dicens
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530 <i>quid me interrogas? Interroga eos qui audierunt quid locutus sum
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531 ipsis</i>: et primo remittit eos ad testimonium aliorum; secundo
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532 ostendit quorum testimonium requirat; tertio rationem eorum
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533 assignat. Quantum ad primum dicit <i>quid me interrogas?</i> Quasi
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534 dicat: per alios potes hoc scire. Et ideo quantum ad secundum
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535 subdit <i>interroga eos qui audierunt</i>. Nam, ut Matth. XXII, v.
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536 15 dicitur, <i>miserunt ad Iesum Pharisaei, ut caperent eum in
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537 sermone</i>: qui tamen contra eum nihil invenire potuerunt. Et ideo
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538 remittit eum ad eos. Et rationem huius subdit <i>ecce hi sciunt
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539 quid dixerim ego</i>: de quibus possunt testimonium perhibere.</p>
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540 <br />
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diff changeset
541 <div class="D">Lectio 4</div>
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542 <p title="Super Io., cap. 18 l. 4"><a name="87543"><span class=
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543 "ref">[87543] Super Io., cap. 18 l. 4</span></a> Posita domini
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544 responsione hic ponitur responsionis reprehensio, et primo ponitur
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545 ministri reprehensio; secundo domini satisfactio, ibi <i>respondit
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546 ei Iesus</i> et cetera. Minister autem reprehendit responsionem
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547 domini, primo quidem facto, quia dedit ei alapam ad improperium;
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548 unde dicit <i>haec cum dixisset</i>, scilicet Iesus, <i>unus
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549 assistens ministrorum</i>, scilicet pontificis, <i>dedit ei
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550 alapam</i>. Quod quidem non casu contigit, sed longe ante et
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551 multipliciter fuerat prophetatum; Is. l, 6: <i>dedi corpus meum
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552 percutientibus, et genas meas vellentibus</i>; Thren. III, 30:
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553 <i>dabit percutienti se maxillam, saturabitur opprobriis</i>; Mich.
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554 V, 1: <i>in virga percutient maxillam iudicis Israel</i>. Secundo
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555 reprehendit verbo, dicens <i>sic respondes pontifici?</i> In quo
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556 datur intelligi quod Annas pontifex erat et nondum missus erat ad
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557 Caipham, unde Lc. III, 2, hos duos pontifices commemorat: <i>sub
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558 principibus</i>, inquit, <i>sacerdotum Anna et Caipha</i>. Sed
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559 dicuntur duo pontifices, quia alternis vicibus pontificatum sibi
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560 vindicabant; sed illo anno Annas erat princeps sacerdotum. Motus
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561 est autem minister ad percutiendum Iesum ex hoc scilicet quia cum
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562 audientium eum interpellasset testimonium, supra VII, 32: cum
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563 pontifices misissent ministros ut caperent eum, ipsi capti ad verba
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564 Iesu redierunt dicentes quia <i>numquam sic locutus est homo sicut
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565 hic homo</i>. Volens ergo hic se excusare quod non esset de illis,
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566 percussit eum. Sed Christum male respondisse pontifici ex hoc
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567 coniecit, quia per hoc quod dixit, <i>quid me interrogas? Interroga
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568 eos qui audierunt</i>, videbatur notasse pontificem de imprudenti
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569 interrogatione, cum tamen scriptum sit Ex. XXII, 28: <i>principem
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570 populi tui ne maledicas</i>. Consequenter Iesus rationabiliter
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571 excusat se, cum dicit <i>si male locutus sum</i>, respondens
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572 pontifici, <i>testimonium perhibe de malo</i>, quasi dicat: si
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573 habes ex his quae a me prolata sunt unde me possis reprehendere,
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574 ostende quod male dixerim: quia <i>in ore duorum vel trium testium
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diff changeset
575 stat omne verbum</i>, Deut. XIX, 15. <i>Si autem bene</i>, idest si
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576 nequis hoc ostendere, <i>quid me caedis?</i> Idest, quid in me
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577 furis? Vel hoc potest referri ad hoc quod dixit supra <i>interroga
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578 eos qui audierunt quid locutus sum ipsis</i>, ut sit sensus: <i>si
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diff changeset
579 male locutus sum</i>, in synagoga et in templo, quod non debui,
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580 <i>testimonium perhibe de malo</i>, quod dixi coram principe
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581 sacerdotum. Sed hoc non potuisset minister ostendere. <i>Si autem
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582 bene</i>, scilicet docui, <i>quid me caedis?</i> Quasi dicat,
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583 iniustum est; Ier. XVIII, 20: <i>numquid redditur pro bono malum,
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584 quia foderunt foveam animae meae?</i> Sed hic est quaestio, quia
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diff changeset
585 Matth. c. V, 39, dominus praecipit discipulis suis: <i>si quis te
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586 percusserit in dexteram maxillam, praebe ei et alteram</i>. De
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diff changeset
587 Christo autem dicitur Act. I, 1: <i>coepit Iesus facere et
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diff changeset
588 docere</i>. Debuit ergo facere quod docuit. Sed hoc non fecit;
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589 immo, quod contrarium videtur, se excusavit. Responsio. Dicendum,
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diff changeset
590 secundum Augustinum, quod dicta et praecepta sacrae Scripturae ex
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591 factis sanctorum interpretari possunt et intelliguntur, cum idem
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diff changeset
592 spiritus sanctus qui inspiravit prophetis et aliis sacrae
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593 Scripturae auctoribus, moverit sanctos ad opus. Nam, sicut II Petr.
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594 I, 21 dicitur, <i>spiritu sancto inspirati locuti sunt sancti Dei
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diff changeset
595 homines</i>; ita Rom. VIII, 14, dicitur: <i>qui spiritu Dei
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diff changeset
596 aguntur, hi sunt filii Dei</i>. Sic sacra Scriptura intelligenda
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597 est secundum quod Christus et alii sancti servaverunt. Christus
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598 autem non praebuit isti aliam maxillam: nec Paulus, Act. XVI, 22
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599 ss. Unde non est intelligendum quod Christus mandasset quod
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600 praeberent maxillam aliam corporalem ad litteram ei qui percutit
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601 unam; sed hoc debet intelligi quantum ad praeparationem animi, quod
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602 si necesse fuerit, ita debet esse dispositus ut non turbetur animo
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diff changeset
603 contra percutientem, sed paratus sit simile et etiam amplius
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604 sustinere. Et hoc dominus servavit, qui corpus suum praebuit
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diff changeset
605 occisioni. Sic ergo excusatio domini utilis fuit ad nostram
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606 instructionem. Hic ostenditur quomodo a pontifice mittitur ad alium
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607 pontificem, et primo ponitur Iesu missio; secundo completur Petri
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diff changeset
608 negatio, ibi <i>erat autem Simon Petrus stans et calefaciens
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diff changeset
609 se</i>. Dicit ergo <i>et misit eum Annas ligatum ad Caipham
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610 pontificem</i>, ad quem a principio ducebatur; sed causa quare
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611 prius declinaverat illuc, expressa est supra. Sed attende Annae
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612 nequitiam: quia cum debuisset eum absolvere, utpote sine culpa
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613 existentem, tamen eum ligatum misit. Hic agitur de secunda
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614 negatione Petri et tertia, et primo ponitur negationis occasio;
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615 secundo Petri duplex negatio, ibi <i>dixerunt ergo ei</i> etc.;
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616 tertio ponitur signi verborum Christi adimpletio, ibi <i>et statim
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617 gallus cantavit</i> et cetera. Occasio autem secundae negationis
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618 Petri fuit mora cum ministris pontificis stantibus ad ignem. Nam
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619 Chrysostomus dicit: recedente Christo ad Caipham, Petrus adhuc cum
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620 ministris remansit. Sic enim absorptus erat a peccato post
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621 negationem, ut qui prius fervidus erat, iam non videbatur curare de
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622 Christo; Ier. VIII, 6: <i>nullus est qui agat poenitentiam super
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diff changeset
623 peccato suo, dicens, quid feci?</i> Et ideo dicit <i>erat autem
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diff changeset
624 Simon Petrus adhuc stans et calefaciens se</i>; quamvis Christus
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625 recesserit inde, immemor eius quod dicitur in Ps. I: <i>beatus vir
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626 qui non abiit in consilio impiorum</i>. Sed haec expositio stare
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627 non potest: quia sic sequeretur quod secunda et tertia negatio
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628 facta fuisset in absentia Christi; quod est contra illud quod
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629 dicitur Lc. XXII, 61, quod post tertiam negationem Petri conversus
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630 dominus respexit Petrum. Et ideo Augustinus aliter exponens, dicit
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diff changeset
631 quod Evangelista loquitur per recapitulationem more suo, ut
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632 ostendat continuationem et ordinem rei. Dixerat enim supra quod
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633 <i>stabant servi et ministri ad prunas, quia frigus erat et
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634 calefaciebant se</i>, et, <i>Petrus erat cum eis stans, et
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diff changeset
635 calefaciens se</i>, et postea interposuit de examinatione Christi a
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636 pontifice; et postmodum, ut continuet seriem, resumit quasi eadem
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637 verba dicens <i>erat autem Simon Petrus stans</i>, ante scilicet
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638 quam Christus mitteretur ad Caipham. Deinde ponitur duplex negatio
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639 Petri, cum dicit <i>dixerunt ergo ei: numquid et tu ex discipulis
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640 eius es?</i> Et circa utrumque ponuntur duo, scilicet negationis
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641 occasio, idest interrogatio, et ipsa negatio. Sed hic occurrit
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642 duplex quaestio litteralis. Nam Matth. XXVI, 71, loquens de secunda
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643 negatione dicit: <i>exeunte autem illo ianuam, vidit eum alia
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644 ancilla, et ait his qui erant ibi: et hic erat cum Iesu Nazareno.
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645 Et iterum negavit cum iuramento</i>. Et sic videtur hic duplex
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diff changeset
646 contrarietas. Quia Ioannes dixit Petrum negasse eo stante ad focum,
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647 Matthaeus autem eo exeunte domum. Alia contrarietas est: quia
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648 secundum Matthaeum interrogatur ab alia ancilla, secundum Ioannem
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649 ab aliis, scilicet multis, unde dicit <i>dixerunt ergo ei: numquid
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650 et tu ex discipulis eius es?</i> Item etiam secundum Lucam solum ab
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651 una interrogatur, unde Lc. c. XXII, 59, dicitur: <i>et intervallo
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652 facto quasi horae unius alius quidam affirmabat, dicens: vere et
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653 hic cum illo erat</i>. Responsio. Dicendum, quod quando Petrus
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654 primo negavit, surrexit et exivit ianuam, et eo exeunte alia
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655 ancilla interrogavit eum. Vel dixit aliis, quia de illis erat,
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656 sicut refert Matthaeus. Et sic negavit secundo. Et postmodum rediit
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657 Petrus ut excusaret se de hoc etiam, et sedit cum aliis; quo
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658 sedente ibi, alii qui audierunt ab ancilla, iterum interrogaverunt
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659 eum, ut dicit Matthaeus. Vel unus primo, ut dicitur hic et postea
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660 alii multi. Et sic negavit tertio. Unde subditur de tertia
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661 negatione: <i>dixit unus ex servis pontificis cognatus eius, cuius
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662 abscidit Petrus auriculam</i>. Iste tertius testimonium perhibuit,
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663 quia de visu unde dicit <i>nonne ego te vidi in horto cum illo?
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664 Iterum ergo Petrus</i>, facto intervallo horae unius,
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665 <i>negavit</i>, tertio. Nec refert si alii Evangelistae dicunt
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666 tertiam interrogationem factam a pluribus, Ioannes vero factam ab
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667 uno. Potuit enim fieri ut iste, qui magis certus erat,
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668 interrogaret, et alios ad interrogandum incitaret. Multa enim circa
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669 haec verba dicta sunt a circumstantibus, quorum unum commemorat
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670 Evangelista unus, et alius aliud, cum non esset eorum principalis
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671 intentio ad hoc, sed ad commemorandum verba Petri, et ostendendum
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672 veritatem eius quod dominus dixerat Petro; unde in verbis Petri
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673 omnes conveniunt; Num. XXIV, 13: <i>quidquid dominus dixerit, haec
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674 loquar</i>. Consequenter agit de signo commemorationis Christi:
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675 unde dicit <i>et statim gallus cantavit</i>, motus virtute divina,
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676 ut medici esset completa praedictio, et aegroti convicta
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677 praesumptio.</p>
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678 <br />
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679 <div class="D">Lectio 5</div>
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680 <p title="Super Io., cap. 18 l. 5"><a name="87544"><span class=
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681 "ref">[87544] Super Io., cap. 18 l. 5</span></a> Hic agitur de
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682 assignatione Christi gentilibus, et primo dicit Evangelista quomodo
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683 assignatur praesidi; secundo causa eius a praeside examinatur, ibi
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684 <i>et dixit: quam accusationem affertis adversus hominem hunc?</i>
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685 Tertio quomodo eius innocentia declaratur, ibi <i>et haec cum
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686 dixisset, iterum exivit</i>. Circa primum tria facit. Primo
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687 describit assignationis locum; secundo tempus; tertio modum. Locus
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688 quidem, quia <i>in praetorium</i>: unde dicit <i>adducunt autem
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689 Iesum ad Caipham in praetorium</i>, quod est locus iudicii. Unde et
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690 in exercitu ubi erat tabernaculum principis consuevit praetorium
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691 appellari; unde hic domus praesidis praetorium appellatur. Sed
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692 quomodo ducitur ad Caipham in praetorium? Ad quod dicendum, quod
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693 potest dici, quod Caiphas praevenerat in domum Pilati, ut eum
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694 informaret de facto Iesu sibi praesentandi: unde eo exeunte cum
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695 Pilato in praetorium, assignatus est ei Iesus. Vel potest dici,
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696 quod cum Caiphas esset princeps sacerdotum, habebat spatiosas
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697 domos, ita quod in aliqua parte earum etiam praeses hospitaretur:
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698 et sic est sensus: <i>adducunt Iesum ad Caipham</i>, scilicet ad
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699 domum eius, et hoc <i>in praetorium</i>. Vel dicendum, quod melius
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700 in Graeco habetur: <i>adducunt Iesum a Caipha in praetorium</i>: et
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701 sic tollitur omnis dubitatio. Tempus describitur: <i>erat autem
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702 mane</i>, nam tanta erat eorum nequitia, ut nulla interponeretur
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703 mora quin occidendum traderent Pilato. Mich. II, 1: <i>vae qui
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704 cogitatis inutile, et operamini malum in cubilibus vestris. In luce
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705 matutina faciunt illud, quoniam contra Deum est manus eorum</i>;
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706 Iob c. XXIV, 14: <i>mane primo surgit homicida, interficit egenum
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707 et pauperem</i>. Sed ex hoc quaestio gravis insurgit. Nam tres alii
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708 Evangelistae dicunt, quod circa principium noctis dominus fuit
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709 flagellatus in domo Caiphae, et examinatus ab eo, cum dixit: <i>dic
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710 nobis si tu es Christus</i>: et summo mane ductus est ad Pilatum.
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711 Ioannes vero dicit, quod ductus est ad Caipham. Ad quod dicendum,
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712 quod si volumus salvare litteram nostram, quod Caiphas primo vidit
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713 eum cum esset in domo Annae de nocte, et tunc potuit examinari ab
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714 eo. Sed adhuc dubium remanet de hoc quod dicunt, quod fuit
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715 flagellatus in domo Caiphae. Quod totum solvitur secundum illud
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diff changeset
716 quod habetur in Graeco, scilicet quod <i>ducunt eum a Caipha in
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717 praetorium</i>, quia secundum hoc a domo Annae fuit de nocte
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718 adductus ad domum Caiphae, ubi flagellatus et examinatus fuit, et
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719 de mane fuit a Caipha ductus in praetorium. <i>Ut non
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720 contaminarentur, sed ut manducarent Pascha</i>. Ubi primo
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721 designatur eorum vana superstitio, quia non introierunt in
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722 praetorium; secundo Pilati ad eos reverentia, quia exivit eis
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723 obviam. Sed hoc quod dicit quantum ad primum, quod non introierunt
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724 ut non contaminarentur, habet dubitationem. Dicunt enim alii
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725 Evangelistae, quod Christus captus fuit in sero in die coenae: et
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726 tunc erat Pascha, Lc. c. XXII, 15: <i>desiderio desideravi hoc
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727 Pascha manducare vobiscum</i>. Et de mane in crastino fuit ductus
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728 ad praetorium. Quomodo ergo <i>ut manducarent Pascha</i>, cum esset
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729 in crastino Paschae? Sed ad hoc quidam moderni Graeci dicunt, quod
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730 hoc factum fuit decima quarta luna, et crucifixus eo die quo Iudaei
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731 celebrabant Pascha, dicentes, quod Christus una die praevenit
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732 Pascha, sciens sibi imminere occisionem in Pascha Iudaeorum, unde
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733 celebravit Pascha decimatertia luna ad vesperam. Et hoc dicunt,
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734 quia in lege praeceptum est, quod a quartadecima luna primi mensis
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735 usque ad vigesimum primum diem mensis, non inveniatur fermentatum
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736 apud Iudaeos. Unde dicunt, quod Christus consecravit de fermentato
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737 corpus suum. Sed hoc stare non potest propter duo. Primo quia
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738 numquam invenitur in veteri testamento quod alicui liceret
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739 praevenire celebrationem Paschae; sed si haberet impedimentum,
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740 liceret differre usque ad alium mensem. Num. IX, 10: <i>homo qui
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741 fuerit immundus super anima, aut in via procul in gente vestra,
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742 faciat phase domino, mense secundo, quartadecima die mensis ad
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743 vesperam</i>. Cum ergo Christus nil praetermiserit de observantiis
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744 legis, falsum dicunt, eum Pascha praevenisse. Secundo, quia Mc.
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745 XIV, 12; expresse habetur, quod Christus venit die azymorum quando
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746 necesse erat occidi Pascha; et Matthaeus dicit quod <i>primo die
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747 azymorum accesserunt discipuli ad Iesum dicentes: ubi vis paremus
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748 tibi comedere Pascha?</i> Non ergo dicendum est quod Christus
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749 praevenit Pascha. Et ideo Chrysostomus aliter dicit scilicet quod
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750 Christus legem per omnia implens, suo tempore Pascha celebravit,
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751 scilicet quartadecima luna ad vesperam; sed Iudaei sic intenti
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752 erant ad Christi occisionem quod non celebraverunt Pascha die suo:
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753 sed in sequenti die, scilicet luna decimaquinta. Unde de hoc dicit
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754 <i>ut non contaminarentur, sed ut manducarent Pascha</i>, quod
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755 praecedenti die omiserunt. Sed nec hoc stare potest, quia Num. IX,
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756 v. 10 s., dicitur quod si quis propter impedimenta non potest
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757 celebrare Pascha decimaquarta luna primi mensis, celebrat illud non
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758 sequenti die, sed luna decimaquarta mensis secundi. Et ideo
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759 dicendum est, secundum Hieronymum et Augustinum et alios doctores
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760 Latinos, quod decimaquarta luna est principium solemnitatis; sed
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761 Pascha non dicitur solum vespera, sed totum tempus septem dierum:
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762 per quod comedebant azyma, quae debebant manducari a mundis. Unde
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763 quia Iudaei alieni iudicis praetorio immunditiam contrahebant; ideo
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764 non introierunt in praetorium <i>ut non contaminarentur, sed ut
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765 manducarent Pascha</i>, idest panes azymorum. Sed attende impiam
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766 caecitatem, quia timebant contaminari de homine gentili; sed
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767 sanguinem Dei et hominis effundere non timebant. Is. XLIX, 17:
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diff changeset
768 <i>venerunt structores tui; destruentes te, et dissipantes a te
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diff changeset
769 exibunt</i>. Consequenter ponitur Pilati ad eos reverentia, cum
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diff changeset
770 dicit <i>exivit ergo Pilatus ad eos foras</i>, et tunc Christum ab
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diff changeset
771 eis oblatum suscepit <i>et dixit: quam accusationem affertis
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diff changeset
772 adversus hominem hunc?</i> Ubi ponitur Christi examinatio, et primo
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diff changeset
773 quomodo examinatur a Pilato coram accusatoribus; secundo quomodo a
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diff changeset
774 se, ibi <i>introivit ergo</i> et cetera. Circa primum duo facit.
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diff changeset
775 Primo ponit Pilati examinationem; secundo liberalem eius
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diff changeset
776 concessionem, ibi <i>accipite eum vos</i> et cetera. Circa primum,
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diff changeset
777 primo ponitur eius examinatio; secundo malitiosa Iudaeorum
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diff changeset
778 responsio. Pilatus ergo videns eum ligatum, et a tot ductum ad
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diff changeset
779 damnandum dicit <i>quam accusationem affertis adversus hominem
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diff changeset
780 hunc? Responderunt, et dixerunt ei: si non esset hic malefactor,
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diff changeset
781 non tibi tradidissemus eum</i>; quasi dicerent: nos examinavimus
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diff changeset
782 eum, et iam condemnatum tradidimus eum tibi iam puniendum, quasi
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diff changeset
783 Pilato sufficeret eorum iudicium. Sed falsum dicunt, dicentes eum
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diff changeset
784 esse malefactorem, quia, ut dicitur Actor. X, 38: <i>pertransit
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diff changeset
785 benefaciendo, et sanando omnes oppressos a Diabolo</i>. Sed faciunt
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diff changeset
786 secundum illud Ps. XXXIV, 12, <i>retribuebant mihi mala pro
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diff changeset
787 bonis</i>. Sed contra hoc est quod dicitur Lc. XXIII, 5, quod
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diff changeset
788 imponebant Christo multa crimina, unde dicebant <i>commovit populum
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diff changeset
789 per universam Iudaeam, incipiens a Galilaea usque huc</i>: hic
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diff changeset
790 autem nullum. Respondeo. Dicendum, quod multa verba dixerunt Iudaei
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diff changeset
791 tunc Pilato, ut Augustinus dicit, sed potuit esse quod primo hoc
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diff changeset
792 quod hic ostendit Ioannes, et postea fuit quod dicit Lucas.
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diff changeset
793 Consequenter ponitur liberalis concessio Pilati, cum dicit
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794 <i>accipite eum vos</i>, et primo ponitur Pilati concessio; secundo
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diff changeset
795 Iudaeorum recusatio, ibi <i>dixerunt ergo ei Iudaei</i>; tertio
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diff changeset
796 recusationis ratio, ibi <i>ut sermo Iesu impleretur</i>. Dicit ergo
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diff changeset
797 <i>accipite eum vos</i> volens eis praestare gratiam. Sic et Felix
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diff changeset
798 dixit Paulo: <i>si velis iudicari apud Iudaeos</i>, Act. c. XXIV.
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diff changeset
799 Vel hoc dixit arguens eos: nam ipsi examinaverant, et
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diff changeset
800 condemnaverant: unde volebat quod qui condemnaverant eum
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diff changeset
801 malefactorem, darent sententiam: quia, ut dicitur Act. XXV, 16:
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802 <i>non est consuetudo Romanis damnare aliquem hominem, priusquam is
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803 qui accusatur praesentes habeat accusatores, locumque defendendi
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diff changeset
804 accipiat ad abluenda peccata</i>. Et sic est sensus: nostrum
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diff changeset
805 iudicium petitis; sed <i>vos eum accipite et damnate secundum legem
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diff changeset
806 vestram</i>: ego autem nequaquam talis iudex efficiar. Sed
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diff changeset
807 Iudaeorum recusatio ponitur consequenter, ibi <i>dixerunt ergo ei
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808 Iudaei: nobis non licet interficere quemquam</i>. Sed contra. Ex.
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809 XXII, 18 dicitur: <i>maleficos non patieris vivere</i>. Iesum autem
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810 maleficum reputabant. Sed, secundum Augustinum, dicunt <i>nobis non
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diff changeset
811 licet interficere quemquam</i>, in die festo, alio autem tempore
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812 sic. Vel, secundum Chrysostomum, Iudaei amiserunt multum de
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diff changeset
813 potestate: quia iudicium de peccato contra rempublicam non
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diff changeset
814 pertinebat ad eos, ipsi autem potissime intendebant condemnare eum
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diff changeset
815 de hoc quod erat contra rempublicam; infra XIX, v. 12: <i>omnis qui
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diff changeset
816 se regem facit contradicit Caesari</i>. Unde dicunt <i>nobis non
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diff changeset
817 licet interficere quemquam</i>, scilicet qui facit contra
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818 rempublicam; quamvis liceret pro aliquo peccato legis, cuius
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diff changeset
819 iudicium reservatum eis erat. Vel aliter dicendum, quod aliquid non
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820 licet alicui, vel quia est divina lege prohibitum; et hoc modo non
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diff changeset
821 erat eis prohibitum: vel quia prohibitum erat eis lege humana; et
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diff changeset
822 hoc modo non licebat eis interficere quemquam, quia iam residebat
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823 haec potestas apud praesidem. Sed tunc remanet quaestio: quia
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diff changeset
824 lapidaverunt Stephanum, Actor. VII, 58. Sed ad hoc respondet
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diff changeset
825 Chrysostomus, quod Iudaeis concessum erat a Romanis quod uterentur
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diff changeset
826 legibus suis: unde quia poena lapidationis erat inflicta per legem,
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827 ideo concessa erat eis a Romanis. Sed mors crucis in lege
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diff changeset
828 exprobrabilis erat; Deut. XXI, 23: <i>maledictus omnis qui pependit
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diff changeset
829 in ligno</i>. Et ideo hoc genus mortis non erat eis servatum.
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830 Iudaei autem ex sua malitia non erant contenti si Christum
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831 lapidarent; sed volebant eum morte turpissima condemnare, ut
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832 dicitur Sap. II, v. 20. Et ideo nunc dicunt <i>non licet nobis
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833 interficere quemquam</i>, scilicet morte crucis. Vel dicendum, quod
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834 Stephanus fuit lapidatus in magistratus mutatione: et tunc multa
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835 illicita usurpantur, quae non fierent in processu temporis. Ratio
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836 recusationis subditur cum dicit <i>ut sermo Iesu impleretur</i>: ut
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837 ly <i>ut</i> non referatur ad intentionem Iudaeorum, sed ad
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838 dispositionem divinae providentiae. Iesus enim dixit, Matth. XX,
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839 19, quod occidendus erat a gentibus, et crucifigendus, traditus
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840 tamen a Iudaeis. Et ideo ut istud impleretur, ipsi noluerunt eum
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841 iudicare et occidere.</p>
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842 <br />
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843 <div class="D">Lectio 6</div>
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844 <p title="Super Io., cap. 18 l. 6"><a name="87545"><span class=
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845 "ref">[87545] Super Io., cap. 18 l. 6</span></a> Supra posita est
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846 examinatio qua Pilatus examinavit Christum coram accusatoribus hic
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847 autem ponit Evangelista quomodo Pilatus examinavit Christum apud
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848 seipsum, et primo Evangelista agit de interrogatione Pilati
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849 examinantis; secundo de responsione Christi examinati, ibi
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850 <i>respondit Iesus: regnum meum non est de hoc mundo</i>. Circa
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851 primum duo facit. Primo proponit Pilati interrogationem; secundo
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852 interrogationis causam, seu examinationem, ibi <i>respondit Iesus:
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853 a temetipso hoc dicis?</i> Circa primum sciendum, quod Pilatus ut
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854 iustus iudex, et omnia exquisite tractans, non statim acquievit
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855 accusationi pontificis. Ex. XXIII, 2: <i>non sequeris turbam ad
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856 faciendum malum nec in iudicio plurimorum acquiesces sententia, ut
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857 a vero devies. Sed introivit iterum in praetorium et vocavit
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858 Iesum</i>, scilicet seorsum, eo quod magnam de eo habebat
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859 suspicionem. Ideo autem Christum ad se vocavit, ut exquisitius
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860 omnia rimaretur, et Christus quietius responderet, amoto strepitu
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861 Iudaeorum. Iob XXIX, 16: <i>causam quam ignorabam, diligentissime
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862 investigabam</i>. Et tunc dixit ei <i>tu es rex Iudaeorum?</i> Ex
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863 quo patet, ut Lucas refert c. XXIII, 2 quod Iudaei hoc crimen ei
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864 imposuerunt; licet Ioannes dicat tantum <i>si non esset hic
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865 malefactor, non tibi tradidissemus eum</i>, et multa alia crimina
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866 ei obiecerunt. Sed hoc magis tetigit cor Pilati, et ideo de hoc
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867 solo eum interrogat. Matth. XII, v. 34: <i>ex abundantia cordis os
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868 loquitur</i>. Consequenter cum dicit <i>respondit Iesus</i> etc.
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869 ponitur interrogationis examinatio, et primo ponitur Christi
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870 interrogatio; secundo Pilati responsio, ibi <i>numquid ego Iudaeus
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871 sum?</i> Dixit ergo <i>respondit Iesus</i>, versa vice
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872 interrogando, <i>a temetipso hoc dicis?</i> Ubi sciendum est, quod
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873 duplici ex causa homo interrogat. Quandoque ut sciat rem quam prius
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874 ignorabat, et sic discipulus interrogat magistrum; quandoque
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875 interrogat de re scita, ut sciat responsionem de quo interrogat, et
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876 sic magister interrogat discipulum. Sed dominus sciebat et id de
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877 quo ipse interrogabat, et illud quod responsurus erat; et ideo non
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878 interrogabat quasi ignorans, quia <i>omnia nuda et aperta sunt
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879 oculis eius</i>, Hebr. c. IV, 13, sed interrogat ut sciamus quam
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880 opinionem habebant Iudaei et gentiles, ac simul de illo regno
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881 instruamur. Consequenter cum dicit <i>respondit Pilatus</i> etc.,
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882 ponitur responsio Pilati. Sed quare sic respondet? Ideo scilicet
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883 quia dominus quaesivit ab eo an a semetipso hoc dixisset. Et ideo
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884 Pilatus ostendit quod non pertinebat ad eum quaerere an esset rex
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885 Iudaeorum, sed potius ad Iudaeos, quorum se regem dicebat; dans per
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886 hoc intelligere quod ab aliis hoc sibi dicebatur. Et ideo subdit
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887 <i>gens tua et pontifices tui tradiderunt te mihi</i>, hanc
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888 scilicet accusationem adversum te dicentes. Et dicit <i>gens
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889 tua</i>, quia ex Iudaeis, secundum hominem, natus erat. Ier. XX,
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890 10: <i>audivi enim contumelias multorum et terrores in circuitu:
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891 persequimini eum, ab omnibus viris qui erant pacifici mei</i>;
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892 Michaeae VII, 6: <i>inimici hominis, domestici eius</i>. Et dicitur
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893 <i>pontifices</i>, quia quanto maiores erant in potestate, tanto
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894 potiores in crimine. I Esdrae c. IX, 2: <i>manus principum et
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895 magistratuum fuit in transgressione hac prima</i>; Ier. V, 5:
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896 <i>ibo ad optimates, et loquar eis: ipsi enim cognoverunt vias
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897 domini, et iudicium Dei sui: et ecce magis hi confregerunt iugum,
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898 ruperunt vincula</i>. Si ergo ipsi tradiderunt te mihi, <i>quid
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899 fecisti?</i> Quasi dicat: non est credendum quod tradidissent te
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900 mihi nisi pro magna causa. Hic ponitur responsio Christi, et primo
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901 removet suspicionis de regno suo falsitatem; secundo astruit
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902 veritatem, ibi <i>dixit itaque ei Pilatus: ergo rex es tu?</i>
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903 Circa primum duo facit. Primo excludit falsam suspicionem; secundo
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904 adhibet signi probationem, ibi <i>si ex hoc mundo esset regnum
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905 meum, ministri mei utique decertarent, ut non traderer Iudaeis</i>.
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906 Falsam suspicionem removet, dicens <i>regnum meum non est de hoc
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907 mundo</i>. Quod male intelligentes Manichaei, dicebant esse duos
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908 deos et duo regna; scilicet Deum bonum, qui habet regnum suum in
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909 regione lucis; et Deum malum, qui habet regnum suum in regione
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910 tenebrarum; et hanc dicebant esse hunc mundum, quia omnia
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911 corporalia dicebant esse tenebras. Et secundum hoc sensus est:
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912 <i>regnum meum non est de hoc mundo</i>, quasi dicat: dominus
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913 pater, qui bonus est, et ego non habemus regnum in regione
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914 tenebrarum. Sed contra hoc est quod dicitur in Ps. XLVI, 8:
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915 <i>quoniam rex omnis terrae Deus</i>. Et iterum: <i>omnia
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916 quaecumque voluit dominus fecit in caelo et in terra</i>. Et ideo
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917 dicendum, quod hoc dixit Christus propter Pilatum, qui credebat
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918 Christum affectare regnum terrenum, quo corporaliter, sicut et
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919 homines terreni, regnaret; et per hoc esset morte plectendus, quod
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920 illicitum affectaverit regnum. Sciendum est autem, quod regnum
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diff changeset
921 quandoque dicitur ille populus qui regnat, quandoque ipsa regia
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diff changeset
922 potestas. Primo ergo modo accipiendo regnum exponit Augustinus, et
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diff changeset
923 dicit <i>regnum meum</i>, idest fideles mei, Apoc. V, 10:
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diff changeset
924 <i>fecisti nos Deo nostro regnum, non est de hoc mundo</i>. Non
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diff changeset
925 dicit: non est in hoc mundo; supra XVII, 11: <i>et hi in mundo
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diff changeset
926 sunt</i>, sed <i>non est de hoc mundo</i>, per affectum et
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diff changeset
927 imitationem, ereptus quidem per gratiae electionem. Sic enim nos
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diff changeset
928 Deus eruit de potestate tenebrarum, et transtulit in regnum
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diff changeset
929 caritatis suae. Chrysostomus autem exponit accipiendo regnum
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diff changeset
930 secundo modo, et dicit: <i>regnum meum</i>, idest potestas mea et
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diff changeset
931 auctoritas qua rex sum, <i>non est de hoc mundo</i> idest, non
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diff changeset
932 habet originem ex causis mundanis et electione hominum, sed
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diff changeset
933 aliunde, scilicet ab ipso patre. Dan. VII, 14: <i>potestas eius,
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diff changeset
934 potestas aeterna quae non auferetur, et regnum eius quod non
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diff changeset
935 corrumpetur</i>. Hic adhibet signa evidentia ad probandum quod
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diff changeset
936 regnum eius non est de hoc mundo, et primo ponit signum; secundo
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diff changeset
937 concludit intentum, ibi <i>nunc autem regnum meum non est hinc</i>.
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diff changeset
938 Circa primum sciendum est, quod qui habet regnum terrenum, sive
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diff changeset
939 iuste sive violenter, oportet quod habeat socios et ministros, per
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diff changeset
940 quos in potestate fulciatur. Cuius ratio est, quia non est potens
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diff changeset
941 per seipsum, sed per ministros suos. II Reg. III, 1: <i>facta est
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diff changeset
942 longa concertatio inter domum Saul et inter domum David: David
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diff changeset
943 proficiscens et semper seipso robustior, domus autem Saul
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diff changeset
944 decrescens quotidie</i>. Sed rex supernus, quia potens est per
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diff changeset
945 seipsum, servis suis potentiam tribuit; ideo non indiget ad regnum
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946 suum ministris. Et ideo dicit, quod regnum suum non est de hoc
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diff changeset
947 mundo: quia <i>si ex hoc mundo esset regnum meum, ministri utique
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diff changeset
948 mei decertarent, ut non traderer Iudaeis</i>. Unde et Petrus volens
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diff changeset
949 decertare pro Christo, non advertebat se de hoc mundo non esse:
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diff changeset
950 supra eodem. Habebat tamen dominus alios ministros, scilicet
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diff changeset
951 Angelos, qui potuissent eum eripere de manibus Iudaeorum; sed
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diff changeset
952 dominus eripi noluit. Matth. XXVI, v. 53: <i>an non possum rogare
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diff changeset
953 patrem meum, et exhibebit mihi plusquam duodecim legiones
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diff changeset
954 Angelorum? Nunc autem regnum meum non est hinc</i>. Scilicet, quia
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diff changeset
955 non quaerit tales ministros, concludit quod <i>regnum suum non est
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diff changeset
956 hinc</i>, idest, non habet principium de hoc mundo; est tamen hic,
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diff changeset
957 quia ubique est: <i>attingit enim a fine usque ad finem fortiter,
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diff changeset
958 et disponit omnia suaviter</i>: Sap. VIII, 1; Ps. II, v. 8:
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diff changeset
959 <i>postula a me, et dabo tibi gentes hereditatem tuam, et
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diff changeset
960 possessionem tuam terminos terrae</i>; Dan. VII, 14: <i>dedit
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diff changeset
961 potestatem et honorem et regnum; et omnes populi, tribus et linguae
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diff changeset
962 servient ei</i>. Hic dominus manifestat veritatem de regno suo quod
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diff changeset
963 sit, et primo ponitur manifestationis occasio; secundo ipsa
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diff changeset
964 manifestatio, ibi <i>respondit ei Iesus</i> etc.; tertio
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diff changeset
965 manifestationis effectus, ibi <i>dixit ei Pilatus, quid est
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diff changeset
966 veritas?</i> Circa primum sciendum, quod Pilatus ex supradictis
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diff changeset
967 verbis domini intelligens quod regnum quasi carnale et longinquum
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diff changeset
968 esset de partibus illis I Cor. II, 14: <i>animalis homo non
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diff changeset
969 percepit ea quae sunt spiritus Dei</i> anhelavit ad veritatem
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diff changeset
970 sciendam; et ideo inquit dicens <i>ergo rex es tu?</i> Scilicet et
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diff changeset
971 dominus. Consequenter respondens dicit <i>tu dicis quia rex sum
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diff changeset
972 ego</i>, ubi primo se esse confitetur regem; secundo sui regni
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diff changeset
973 ostendit rationem, ibi <i>ego in hoc natus sum (...) ut testimonium
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diff changeset
974 perhibeam veritati</i>; tertio insinuat supra quos regnat, ibi
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diff changeset
975 <i>omnis qui est ex veritate, audit vocem meam</i>. Circa primum
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diff changeset
976 sciendum est, quod dominus ad quaestionem respondens de regno, ita
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diff changeset
977 responsionem suam temperavit ut nec manifeste confiteretur se esse
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diff changeset
978 regem, cum rex non esset eo modo quo Pilatus intelligebat; nec
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diff changeset
979 negaret, cum spiritualiter esset rex regum. Dicit ergo <i>tu dicis
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diff changeset
980 quia rex sum ego</i>, scilicet carnaliter secundum quem modum rex
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diff changeset
981 non sum, sed alio modo rex sum ego; Is. XXXII, 1: <i>ecce in
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diff changeset
982 iustitia regnabit rex, principes in iudicio praeerunt</i>. Modum
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diff changeset
983 autem et rationem regni sui ostendit dicens <i>ego in hoc natus
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diff changeset
984 sum, et ad hoc veni in mundum, ut testimonium perhibeam
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diff changeset
985 veritati</i>; quod dupliciter exponitur. Uno modo, secundum
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diff changeset
986 Augustinum, ut regnum Christi sint fideles sicut dictum est supra:
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diff changeset
987 et sic Christus super fideles regnat; et ad hoc venit in mundum ut
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diff changeset
988 congregans sibi fideles, regnum sibi acquirat. Lc. XIX, 12: <i>homo
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diff changeset
989 quidam nobilis abiit in regionem longinquam accipere sibi
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990 regnum</i>. Et sic est sensus: <i>ego in hoc</i>, idest ad hoc,
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diff changeset
991 <i>natus sum</i>, nativitate scilicet carnali. Et hoc exponit
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992 dicens <i>et ad hoc veni in mundum</i>, carnaliter nascendo; sic
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diff changeset
993 enim venit in mundum, Gal. IV, v. 4: <i>misit Deus filium suum in
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diff changeset
994 mundum, ut testimonium perhibeam veritati</i>, scilicet mihi, qui
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diff changeset
995 sum veritas, supra XIV, 6. <i>Et si testimonium perhibeo de meipso,
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diff changeset
996 verum est testimonium meum</i>, supra VIII, 14. Et inquantum
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997 manifesto me veritatem, intantum regnum mihi paro. Hoc enim non
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998 potest fieri nisi per manifestationem veritatis, quam
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diff changeset
999 manifestationem non decebat fieri nisi per me, qui sum lux. Supra
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diff changeset
1000 I, 18: <i>unigenitus, qui est in sinu patris, ipse enarravit</i>.
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1001 Hebr. II, 3: <i>quae cum initium accepisset enarrandi per dominum,
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diff changeset
1002 ab eis qui audierunt, in nos confirmata est, contestante Deo signis
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diff changeset
1003 et portentis et variis virtutibus et spiritus sancti
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1004 distributionibus</i>. Alio modo exponit Chrysostomus sic: tu
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diff changeset
1005 quaeris si rex ego sum, et ego dico quod sic: sed potestate divina,
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diff changeset
1006 quia <i>in hoc natus sum</i>, nativitate aeterna a patre, sicut
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diff changeset
1007 Deus ex Deo, ita rex ex rege; Ps. II, 6: <i>ego autem constitutus
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1008 sum rex</i>, et subdit: <i>ego hodie genui te</i>. Sed quod addit
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diff changeset
1009 <i>et ad hoc veni in mundum</i>, non ponitur expositive, sed
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diff changeset
1010 intelligitur de nativitate temporali; quasi diceret: etsi sum rex
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diff changeset
1011 aeternus, tamen ad hoc veni in mundum, <i>ut testimonium perhibeam
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1012 veritati</i>; mihi scilicet quod sum rex a Deo patre. Hic ostendit
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diff changeset
1013 super quos regnet. Ubi notandum quod supra X, 1, dixit se pastorem,
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1014 et subditos dixit oves, quod idem est quod hic dicit se regem et
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diff changeset
1015 subditos regnum: quia eadem est proportio regis ad subditos et
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1016 pastoris ad oves: et sicut pastor pascit oves, Ez. XXXIV, 2:
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1017 <i>nonne greges pascuntur a pastoribus</i>, ita et rex sustentat
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1018 subditos. Et specialiter inter alia dixit <i>oves meae vocem meam
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1019 audiunt</i>: unde et hic dicit <i>qui est ex veritate, audit vocem
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diff changeset
1020 meam</i>, non solum exterius, sed credendo interius et amando ac
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1021 opere implendo; supra VI, 45: <i>omnis qui audivit a patre et
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1022 didicit venit ad me</i>. Sed unde hoc homini ut audiat vocem meam?
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1023 Inde scilicet quia <i>est ex veritate</i>, quae est Deus. Sed cum
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1024 omnes sint ex Deo, omnes sunt ex veritate et audiunt vocem eius.
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1025 Respondeo. Dicendum, quod aliqui sunt ex Deo per creationem, et sic
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1026 omnes sunt a Deo. Dicuntur etiam aliqui esse a Deo per affectum et
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diff changeset
1027 imitationem; unde supra VIII, 47 dicitur: <i>ex Deo non estis</i>,
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1028 scilicet secundum affectum, sed per creationem estis: ille ergo
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1029 audit vocem credendo et amando, <i>qui</i>, scilicet, <i>est ex
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1030 veritate</i>, idest, qui accepit hoc munus ut veritatem amet. Sed
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1031 attende, quod non dicit: omnis qui audit vocem, est ex veritate,
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1032 quia sequeretur quod ideo essemus ex veritate quia credimus: cum
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1033 tamen ideo credamus quia sumus ex veritate, inquantum scilicet
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1034 accepimus donum Dei per quod credimus et amamus veritatem. Eph. II,
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1035 8: <i>gratia salvati estis per fidem, et hoc non ex vobis: Dei enim
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diff changeset
1036 donum est</i>; Phil. I, 29: <i>vobis datum est non solum ut in eum
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diff changeset
1037 credatis, sed etiam ut pro illo patiamini</i>. Ponit responsionis
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1038 effectum, in quo datur intelligi quod Pilatus propulsa suspicione
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diff changeset
1039 regni terreni, ac intelligens Christum regem esse in doctrina
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1040 veritatis, cupit veritatem scire, ac effici de regno eius; unde
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1041 dicit <i>quid est veritas?</i> Non quaerens quae sit definitio
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1042 veritatis, sed quid esset veritas cuius virtute de regno eius
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1043 efficeretur: dans per hoc intelligere, quod veritas mundo incognita
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1044 erat, et fere ab omnibus evanuerat, dum increduli essent. Is. LIX,
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1045 14: <i>corruit veritas in plateis, et aequitas non potuit
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1046 ingredi</i>; Ps. XI, 2: <i>diminutae sunt veritates a filiis
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1047 hominum</i>. Sed Pilatus responsionem non expectavit. Et ideo
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1048 quantum ad hanc quaestionem sciendum est, quod duplicem veritatem
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1049 invenimus in Evangelio: unam increatam et facientem; et haec est
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1050 Christus, supra c. XIV, 6: <i>ego sum via, veritas et vita</i>,
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1051 aliam factam, supra I, 17: <i>gratia et veritas per Iesum Christum
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1052 facta est</i>. Veritas enim de sui ratione importat
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diff changeset
1053 commensurationem rei ad intellectum. Intellectus autem dupliciter
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1054 comparatur ad res. Quia quidam ut mensura rerum existens, ille
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1055 scilicet qui est causa rerum; quidam autem mensuratus a re, ille
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1056 scilicet cuius cognitio causatur a re. Non igitur est veritas in
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diff changeset
1057 intellectu divino quia ipse adaequatur rebus, sed quia res ipsi
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1058 divino intellectui adaequantur. Sed in intellectu nostro ideo est
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1059 veritas, quia ita intelligit res ut res se habent. Et sic veritas
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1060 increata et intellectus divinus est veritas non mensurata nec
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1061 facta, sed veritas mensurans et faciens duplicem veritatem; unam
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1062 scilicet in ipsis rebus, inquantum facit eas secundum quod sunt in
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1063 intellectu divino; et aliam quam facit in animabus nostris, quae
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1064 est veritas mensurata tantum et non mensurans. Et inde est quod
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1065 veritas increata intellectus divini appropriatur filio, qui est
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1066 ipsa conceptio divini intellectus et Dei verbum. Veritas enim
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1067 conceptionem intellectus consequitur. Deinde cum dicit <i>et cum
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1068 hoc dixisset, iterum exivit ad Iudaeos</i>, agit de sententia
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1069 Pilati in Christum, et primo declarat eius innocentiam; secundo
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1070 intentat impendere misericordiam, ibi <i>est autem consuetudo ut
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1071 unum dimittam vobis in Pascha</i>. Sciendum est autem circa primum,
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diff changeset
1072 quod Pilatus, ut dicit Augustinus, volebat libenter Christum
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diff changeset
1073 liberare, et dum quaesivisset a Christo <i>quid est veritas?</i>
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diff changeset
1074 Subito venit illi in mentem quomodo per quandam consuetudinem
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diff changeset
1075 Christum liberare poterat qua solet eis dimitti unus in Pascha: et
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diff changeset
1076 ideo responsionem non expectans totaliter, contulit se ad hoc
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diff changeset
1077 procurandum, et ideo dicit <i>et cum hoc dixisset</i>. Audiebat
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diff changeset
1078 Iudaeorum tumultum, et credens se illum posse compescere et
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diff changeset
1079 postmodum quietius difficilis quaestionis responsionem audire,
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diff changeset
1080 <i>iterum exivit ad Iudaeos</i>, et proponens Christi innocentiam,
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diff changeset
1081 dixit eis: <i>ego nullam invenio in eo causam</i>, scilicet mortis.
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diff changeset
1082 I Petr. II, 22: <i>qui peccatum non fecit</i>. Et tamen si esset
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diff changeset
1083 aliqua in eo, ego apud quem residet potestas, et praecipue
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diff changeset
1084 iudicandi de his quae contra regem fiunt, volo eum liberare et
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diff changeset
1085 absolvere. Unde dicit <i>est autem consuetudo ut unum dimittam
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diff changeset
1086 vobis in Pascha</i>. Ubi primo offert Christi absolutionem; secundo
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diff changeset
1087 ponit Evangelista Iudaeorum responsionem. Sciendum est autem, quod
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diff changeset
1088 hanc consuetudinem introduxit Pilatus, vel alii praesides
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diff changeset
1089 Romanorum, ob favorem populi. Et ideo secundum hanc consuetudinem
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diff changeset
1090 volens eum dimittere, dicit <i>vultis ergo dimittam vobis regem
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diff changeset
1091 Iudaeorum?</i> Non dicit hoc quasi invenerit eum culpabilem de
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diff changeset
1092 regno Iudaeorum, sed ut exaggeraret ipsorum malitiam; quasi dicat:
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diff changeset
1093 etsi sit rex Iudaeorum, quod ad vos iudicare non pertinet, sed ad
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diff changeset
1094 me, tamen, si vultis, dimittam eum vobis. Sed ipsi Iudaei
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diff changeset
1095 <i>clamaverunt rursum omnes dicentes: non hunc, sed Barabbam</i>.
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diff changeset
1096 Et ut Iudaeorum malitiam ostendat, statim subdit eius, quem
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diff changeset
1097 liberari petebant, crimen, dicens <i>erat autem Barabbas latro</i>.
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diff changeset
1098 Is. I, 23: <i>principes tui infideles, socii furum</i>. In hoc
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diff changeset
1099 impletur illud Ier. XII, 8: <i>facta est mihi haereditas mea quasi
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diff changeset
1100 leo in silva</i>; Act. III, 14: <i>iustum et sanctum negastis, et
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diff changeset
1101 petistis virum homicidam donari vobis</i>.</p>
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diff changeset
1102 <br />
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diff changeset
1103 <div class="C">Caput 19</div>
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diff changeset
1104 <div class="D">Lectio 1</div>
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diff changeset
1105 <p title="Super Io., cap. 19 l. 1"><a name="87546"><span class=
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diff changeset
1106 "ref">[87546] Super Io., cap. 19 l. 1</span></a> Supra prosecutus
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diff changeset
1107 est Evangelista de his quae Christus passus est a Iudaeis; hic
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diff changeset
1108 prosequitur de his quae specialiter passus est a gentilibus: a
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diff changeset
1109 quibus quidem tria passus est, secundum quod ipse praedixerat,
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diff changeset
1110 Matth. XX, 18 s., et Lc. XVIII, v. 32: <i>tradetur enim gentibus ad
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diff changeset
1111 illudendum et flagellandum et crucifigendum</i> et cetera. Primo
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1112 ergo Evangelista agit de Christi flagellatione; secundo de eius
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1113 illusione, ibi <i>et milites plectentes coronam de spinis,
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1114 imposuerunt capiti eius</i>; tertio de eius crucifixione, ibi
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1115 <i>exivit iterum Pilatus</i> et cetera. Dicit ergo <i>tunc
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1116 ergo</i>, idest post clamorem omnium, <i>apprehendit Pilatus Iesum
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1117 et flagellavit</i>, non quidem propriis manibus, sed per milites:
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1118 et hoc ideo ut Iudaei satiati eius iniuriis, mitigarentur et usque
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diff changeset
1119 ad eius mortem saevire desisterent. Naturale est enim ut ira
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diff changeset
1120 quiescat, si videat eum contra quem irascitur, humiliatum et
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1121 punitum, ut dicit philosophus in rhetorica. Quod quidem verum est
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1122 in ira quae quaerit nocumentum proximi cum mensura, sed non in
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1123 odio, quod totaliter quaerit exitium eius qui habetur odio. Eccli.
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1124 XII, 16: <i>inimicus si invenerit tempus, non satiabitur
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diff changeset
1125 sanguine</i>. Isti autem ex odio movebantur ad Christum, et ideo
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1126 flagellatio non sufficiebat. Ps. LXXII, 14: <i>fui flagellatus tota
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1127 die</i>; Is. l, 6: <i>dedi corpus meum percutientibus</i>. Sed
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1128 numquid haec intentio Pilatum excusat a flagellatione? Non quidem,
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1129 quia in omnibus quae sunt per se mala, nullum eorum potest fieri
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1130 totaliter bonum per bonam intentionem: affligere autem innocentem,
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diff changeset
1131 et praecipue Dei filium, est maxime per se malum; et ideo nulla
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diff changeset
1132 intentione excusari potest. Hic agitur de illusione, et primo
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diff changeset
1133 quantum ad falsos honores quos ei exhibuerunt; secundo quantum ad
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diff changeset
1134 vera opprobria quae ei intulerunt, ibi <i>et dabant ei alapas</i>
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1135 et cetera. Exhibebant autem ei falsos honores, vocantes eum regem:
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diff changeset
1136 per quod alludebant accusationi Iudaeorum, qui dicebant quod ipse
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1137 faciebat se regem Iudaeorum. Et ideo triplicem honorem regis sibi
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1138 exhibebant, sed falsum. Primo quidem quantum ad illusoriam coronam;
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1139 secundo quantum ad illusoriam vestem; tertio quantum ad illusoriam
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1140 salutationem. Illudunt ergo ei quantum ad coronam, quia reges
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1141 consueverunt auro coronari; Eccli. XLV, 14: <i>corona aurea super
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diff changeset
1142 caput eius</i>. Unde et de eo in Ps. XX, 4 dicitur: <i>posuisti in
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1143 capite eius coronam de lapide pretioso</i>. Sed <i>milites
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1144 plectentes coronam de spinis, imposuerunt super caput eius</i>,
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1145 illius scilicet qui suis est corona gloriae. Is. XXVIII, 5: <i>in
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1146 die illa erit dominus exercituum corona gloriae et sceptrum
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1147 exaltationis residuo populi sui</i>. Et convenienter de spinis:
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1148 quia per eas removit spinas peccatorum, quae pungunt remorsu
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1149 conscientiae: Ier. IV, 3: <i>novate vobis novale, et nolite serere
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1150 super spinas</i>: et spinas poenalitatum quae affligunt; Gen. III,
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1151 18: <i>spinas et tribulos germinabit tibi</i> et cetera. Sed
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1152 numquid hoc factum est mandato praesidis? Chrysostomus dicit, quod
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diff changeset
1153 non; sed milites pecunia corrupti hoc ad gratiam Iudaicam
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1154 faciebant. Augustinus autem dicit hoc esse factum mandato vel
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1155 permissione praesidis, ut scilicet magis Iudaeorum odia
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1156 saturarentur, et facilius eum eriperet. Secundo illudunt ei quantum
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1157 ad vestem, unde sequitur <i>et veste purpurea circumdederunt
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1158 eum</i>, quae erat indicium regiae dignitatis apud Romanos. Unde I
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1159 Mach. VIII, v. 14, dicitur, quod tempore illo quando Romani
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1160 consules dominabantur, corona aut purpura utebantur. Per hoc autem
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1161 quod purpura circumdederunt eum, impletur illud Is. c. LXIII, 2:
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1162 <i>quare ergo rubrum est vestimentum tuum; et vestimenta tua sicut
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1163 calcantium in torculari?</i> Simul autem et per hoc significatur
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1164 passio martyrum, qua totum corpus Christi, idest Ecclesia,
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1165 rubricatur. Tertio illudunt ei quantum ad salutationem; unde
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1166 venientes ad eum dicebant <i>ave, rex Iudaeorum</i>. Consuetudo
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1167 autem tunc erat, sicut et modo est, ut homines euntes ad regem, eum
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1168 salutarent. II Reg. XVI, v. 16: <i>Chusi vadens ad Absalonem,
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1169 dixit: salve, rex, salve rex</i>. Mystice autem illi illusorie
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1170 Christum salutant qui eum confitentur ore, <i>factis autem
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1171 negant</i>, Tit. I, 16. Matth. VII, 21: <i>non omnis qui dicit
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1172 mihi, domine domine, intrabit in regnum caelorum</i>. Consequenter
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1173 opprobria quae ei intulerunt dicit <i>et dabant ei alapas</i>: et
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1174 hoc ideo, ut ipso opere ostenderent illusorium esse quod ei talem
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1175 honorem exhibebant. Is. c. l, 6: <i>genas meas dedi
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1176 vellentibus</i>; Mich. c. V, 1: <i>percusserunt maxillam principis
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1177 Israel</i>.</p>
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1178 <br />
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1179 <div class="D">Lectio 2</div>
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1180 <p title="Super Io., cap. 19 l. 2"><a name="87547"><span class=
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1181 "ref">[87547] Super Io., cap. 19 l. 2</span></a> Hic agit
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1182 Evangelista de Christi crucifixione, et primo ponit ipsam
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1183 crucifixionem; secundo addit de eius morte, ibi <i>postea sciens
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1184 Iesus quia omnia consummata sunt</i> etc.; tertio de sepultura, ibi
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1185 <i>post haec rogavit Pilatum Ioseph ab Arimathaea</i> et cetera.
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1186 Circa crucifixionem primo ponit Pilati et Iudaeorum disceptationem;
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1187 secundo Christi condemnationem, ibi <i>Pilatus autem cum hoc
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1188 audisset, magis timuit</i>; tertio ponit sententiae executionem,
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1189 ibi <i>susceperunt autem Iesum</i>. Disceptabat autem Pilatus cum
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1190 Iudaeis, volens liberare Christum. Et ideo primo ponit quomodo
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1191 nititur eum liberare ipsum Iudaeis ostendendo; secundo eius
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1192 innocentiam allegando, ibi <i>dixit eis Pilatus: accipite eum
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1193 vos</i> et cetera. Circa primum duo facit. Primo ponit
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1194 demonstrationem; secundo demonstrationis effectum, ibi <i>cum ergo
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1195 vidissent eum pontifices</i> et cetera. Circa primum tria ponuntur.
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1196 Primo Pilati demonstrantis intentio, quae erat eum liberare; unde
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1197 dicit <i>exivit ergo iterum Pilatus</i>, scilicet a praetorio,
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1198 <i>et dixit eis</i>, scilicet Iudaeis expectantibus, <i>ecce adduco
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1199 eum vobis foras</i>, et hoc ideo <i>ut cognoscatis quia nullam
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1200 invenio in eo causam</i>, scilicet mortis. Quare ergo turpiter
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1201 tractasti, impie Pilate, sine causa? Scilicet ne Iudaei credant
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1202 quod ob favorem eum dimittam. Qualis enim favor praestatur ei cui
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1203 tot inferuntur flagella? Vel ideo ut haec eius ludibria inimici
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1204 libentissime viderent, et ulterius sanguinem non sitirent; quasi
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1205 dicat: si reus esset mortis, ita condemnarem eum sicut flagellavi.
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1206 Fortassis tamen aliqua levia fecit contra legem, propter quae
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1207 flagellationem tantum promeruit, non autem mortem. Secundo ponitur
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1208 Christi manifestatio, et hoc facto; unde dicit <i>exivit ergo Iesus
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1209 portans spineam coronam, et purpureum vestimentum</i> et cetera. In
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1210 illo habitu illum ostendit in quo a ministris illuditur, ut saltem
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1211 quiescant dum ad eos exit, non clarus imperio, sed plenus
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1212 opprobrio. Ps. LXVIII, 8: <i>quoniam propter te sustinui
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1213 opprobrium, operuit confusio faciem meam</i>. In quo instruimur ut
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1214 opprobria omnia propter nomen Iesu Christi parati simus sustinere.
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1215 Is. LI, 7: <i>nolite timere opprobria hominum, et blasphemias eorum
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1216 ne metuatis</i>. Tertio ponitur demonstrationis explicatio et hoc
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1217 per verba Pilati; unde dixit eis <i>ecce homo</i>, quasi despective
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1218 loquendo, quod aliquis sic despectus vellet sibi usurpare regnum.
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1219 Ecce de quali homine creditis haec, ut secundum hoc conveniat ei
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1220 illud Ps. XXI, 7: <i>ego sum vermis, et non homo</i>. Si ergo regi
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1221 invidetis, iam parcite: quia deiectum videtis. <i>Fervet ignominia,
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1222 frigescat invidia</i> ut dicit Augustinus. Hic ponitur
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diff changeset
1223 demonstrationis Christi effectus in Iudaeis: quia quantumcumque
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diff changeset
1224 viderent eum deiectum et desolatum et flagellatum, eorum invidia
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diff changeset
1225 non frigescit, sed ardescit potius et crescit. Unde <i>cum
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diff changeset
1226 vidissent eum</i>, adductum foras, <i>pontifices et ministri,
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diff changeset
1227 clamabant: crucifige, crucifige eum</i>. Ingeminant propter
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diff changeset
1228 desiderii vehementiam. Nec sunt contenti quacumque morte, sed
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diff changeset
1229 turpissimam expetunt, scilicet crucis. Sap. II, 20: <i>morte
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diff changeset
1230 turpissima condemnemus eum</i>. Et dicit <i>cum vidissent eum</i>:
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diff changeset
1231 quia ex aspectu eius qui habebatur odio, magis commovetur et
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diff changeset
1232 inflammatur cor odientis contra eum. Sap. II, 15: <i>gravis est
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diff changeset
1233 nobis etiam ad videndum</i>. Hic ostendit Evangelista quomodo
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diff changeset
1234 Pilatus nititur liberare Christum, eius innocentiam allegando. Ex
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diff changeset
1235 quo orta est controversia, quia primo Pilatus allegat Christi
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diff changeset
1236 innocentiam; secundo Iudaei replicant culpam, ibi <i>nos legem
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diff changeset
1237 habemus</i> et cetera. Quantum ad primum, <i>dixit eis Pilatus:
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diff changeset
1238 accipite eum vos, et crucifigite</i>, quasi dicat, nolo esse
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diff changeset
1239 iniquus iudex, ego non crucifigam eum; vos crucifigatis eum, si
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diff changeset
1240 vultis: <i>ego non invenio in eo causam</i>, scilicet crucifigendi.
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diff changeset
1241 Supra XIII, 30: <i>venit princeps mundi huius, et in me non habet
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diff changeset
1242 quidquam</i>; Act. III, 13: <i>quem vos tradidistis et negastis
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diff changeset
1243 ante faciem Pilati, iudicante illo dimitti</i>. Sed Iudaei adhuc
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diff changeset
1244 replicant Christi offensam; unde sequitur <i>responderunt ei
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diff changeset
1245 Iudaei: nos legem habemus</i> et cetera. Videntur intellexisse ex
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diff changeset
1246 responsione Pilati quod non erat motus contra Christum ex crimine
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diff changeset
1247 affectati regni, ex quo credebant eius animum maxime commoveri, ut
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diff changeset
1248 eum occideret. Et ideo quasi hoc crimen non sufficeret ad eius
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diff changeset
1249 mortem, credebant Pilatum per hoc quod dixerat: <i>accipite eum
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diff changeset
1250 vos</i> etc. petivisse, si haberent aliud crimen secundum legem de
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diff changeset
1251 quo condemnatus esset, et de hoc condemnarent eum; et ideo dicunt
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diff changeset
1252 <i>secundum legem debet mori</i>. Et primo proponunt crimen Christi
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diff changeset
1253 contra legem Iudaeorum; secundo contra legem Romanorum, ibi <i>si
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diff changeset
1254 hunc dimittis, non es amicus Caesaris</i>. Circa primum duo facit.
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diff changeset
1255 Primo ponitur Iudaeorum accusatio contra Christum; secundo
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diff changeset
1256 accusationis effectus in animo Pilati, ibi <i>cum ergo audisset
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diff changeset
1257 Pilatus hunc sermonem, magis timuit</i>. Crimen quod imponebatur
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diff changeset
1258 Christo contra legem Iudaeorum erat, quia <i>filium Dei se
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diff changeset
1259 fecit</i>, ex quo reputabant eum reum mortis. Supra V, 18:
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diff changeset
1260 <i>propterea quaerebant eum Iudaei interficere, quia non solum
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diff changeset
1261 solvebat sabbatum, sed et patrem suum dicebat Deum, aequalem se
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diff changeset
1262 faciens Deo</i>; et supra X, 33, dicit: <i>de bono opere non
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diff changeset
1263 lapidamus te, sed de blasphemia: quia tu homo cum sis, facis
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diff changeset
1264 teipsum Deum</i>. Et ubique dicunt <i>filium Dei se facit</i>,
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diff changeset
1265 quasi non sit. Sed hoc non est contra legem, ut probavit eis supra
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diff changeset
1266 X, 34, per illud Ps. LXXXI, v. 6: <i>ego dixi, dii estis</i>. Si
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diff changeset
1267 enim alii homines, qui sunt filii adoptivi, absque blasphemia
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diff changeset
1268 filios Dei se dicunt, quanto magis Christus, qui est filius Dei per
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diff changeset
1269 naturam? Sed quia non intelligebant aeternam generationem, ideo eum
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diff changeset
1270 et falsum et blasphemum reputabant, pro quorum quolibet quis reatum
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diff changeset
1271 mortis incurrebat. Consequenter cum dicit <i>cum ergo audisset
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diff changeset
1272 Pilatus hunc sermonem, magis timuit</i>, ponit accusationis
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diff changeset
1273 effectum in animo Pilati; et primo effectum timoris, unde dicit
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diff changeset
1274 <i>cum audisset hunc sermonem</i>, scilicet quod filium Dei se
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diff changeset
1275 faceret, <i>magis timuit</i>, cogitans ne verum esset, et perperam
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diff changeset
1276 ageret, si inique procederet contra eum. Per quod dabatur intelligi
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diff changeset
1277 quod gentiles audita proditione filii Dei, timuerunt. Habac. III,
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diff changeset
1278 1: <i>domine, audivi auditum tuum, et timui</i>. Secundo ponit
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diff changeset
1279 effectum dubitationis et inquisitionis: unde sequitur <i>et
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diff changeset
1280 ingressus est in praetorium iterum, et dixit ad Iesum</i> etc., et
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diff changeset
1281 primo ponitur Pilati inquisitio; secundo taciturnitas Christi;
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diff changeset
1282 tertio taciturnitatis reprehensio. Quantum ad primum dicit <i>et
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diff changeset
1283 ingressus est in praetorium iterum Pilatus</i>, scilicet timore
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diff changeset
1284 concussus, et <i>dixit ad Iesum</i>, quem secum reduxerat, <i>unde
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diff changeset
1285 es tu?</i> Volens scire, utrum scilicet esset Deus divinam habens
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diff changeset
1286 originem, vel homo terrenam. Ad quod responderi potest, quod
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diff changeset
1287 habetur supra VII, v. 23: <i>vos de deorsum estis, ego de supernis
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diff changeset
1288 sum</i>. Iesus autem, quia noluit, responsum non dedit ei: ut
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diff changeset
1289 ostenderet quod nolebat per sermones vincere et excusationes
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diff changeset
1290 componere, cum ad hoc venerit ut pateretur. Simul et per hoc dedit
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diff changeset
1291 nobis exemplum patientiae. Et impletur quod dicitur Is. LIII, v. 7:
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diff changeset
1292 <i>quasi agnus coram tondente se obmutescet et non aperiet os
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diff changeset
1293 suum</i>. Et dicit <i>tamquam agnus</i>, ut non credatur quod
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diff changeset
1294 tacuerit sicut male sibi conscius, qui de peccatis suis
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diff changeset
1295 convincebatur, sed sicut mansuetus, sicut qui pro peccatis alienis
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diff changeset
1296 immolabatur. Consequenter cum dicit <i>dixit ergo ei Pilatus: mihi
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diff changeset
1297 non loqueris? Nescis quia potestatem habeo crucifigere te; et
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diff changeset
1298 potestatem habeo dimittere te?</i> Ponitur quomodo Pilatus
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diff changeset
1299 reprehendit eius taciturnitatem, et primo facit hoc Pilatus per
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diff changeset
1300 iactantiam suae potestatis; secundo ponitur responsio Christi de
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1301 potestate Pilati. Quia ergo Christus non dedit ei responsum,
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diff changeset
1302 Pilatus hic reprehendens dicit <i>mihi non loqueris</i> etc.: in
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diff changeset
1303 quo seipsum condemnavit. Si enim in potestate sua totum positum
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1304 erat, quare nullam causam inveniens eum non absolvit? Lc. XIX, 22:
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diff changeset
1305 <i>ex ore tuo te iudico, serve nequam</i>; II Mach. VII, 16:
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1306 <i>potestatem in homines habens, cum sis corruptibilis, facis quod
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diff changeset
1307 vis</i>. Et quia sic gloriatur de potestate sua, secundum illud Ps.
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diff changeset
1308 XLVIII, 7: <i>in multitudine divitiarum suarum gloriatur</i>, ideo
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diff changeset
1309 dominus hoc infringit dicens <i>non haberes potestatem adversum me
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diff changeset
1310 ullam, nisi tibi datum esset desuper</i>. Unde, sicut dicit
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diff changeset
1311 Augustinus, Christus ubi tacet, sicut agnus tacet; ubi loquitur,
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diff changeset
1312 docet sicut pastor. Unde primo docet de suae potestatis origine;
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diff changeset
1313 secundo de sui criminis quantitate. Quantum ad primum dicit <i>non
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diff changeset
1314 haberes potestatem adversum me ullam, nisi tibi datum esset
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diff changeset
1315 desuper</i>, quasi dicat: si aliquam videaris habere, hanc non
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diff changeset
1316 habes a te, sed est tibi data desuper, idest a Deo, a quo est omnis
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diff changeset
1317 potestas. Rom. XIII, et Prov. c. VIII, 15: <i>per me reges
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diff changeset
1318 regnant</i>. Et dicit <i>ullam</i>, idest quantulamcumque habes,
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diff changeset
1319 quia limitatam habebat sub alia maiori, scilicet Caesaris; Matth.
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diff changeset
1320 VIII, 9: <i>ego sum sub potestate constitutus</i>. Et ideo
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diff changeset
1321 concludit <i>propterea qui tradidit me tibi</i>, scilicet Iudas,
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1322 vel principes sacerdotum, <i>maius peccatum habet</i>. Et dicit
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diff changeset
1323 <i>maius</i>, ut et illos qui tradiderunt et ipsum Pilatum
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diff changeset
1324 ostenderet obnoxios esse peccato: sed illos maiori qui ex se et ex
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diff changeset
1325 invidia eum tradiderunt; sed iste quod fecit, ex timore superioris
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diff changeset
1326 potestatis fecit. Per hoc etiam confutatur error haereticorum
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diff changeset
1327 dicentium omnia peccata esse paria: alioquin non dixisset dominus,
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diff changeset
1328 <i>maius peccatum habet</i>. Matth. XVIII, 7: <i>vae autem homini
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diff changeset
1329 illi per quem scandalum venit</i>. Effectus liberationis Christi
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diff changeset
1330 ponitur cum dicit <i>et exinde quaerebat Pilatus dimittere eum</i>.
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diff changeset
1331 Sed quia, ut dictum est a principio, nitebatur eum dimittere,
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diff changeset
1332 convenientius dicitur <i>exinde</i>, idest ex hac causa, quod non
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1333 haberet peccatum. Vel supra tentabat eum dimittere, sed
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1334 <i>exinde</i>, idest ex tunc, omnino et constanti animo quaerebat
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diff changeset
1335 eum dimittere.</p>
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diff changeset
1336 <br />
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diff changeset
1337 <div class="D">Lectio 3</div>
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1338 <p title="Super Io., cap. 19 l. 3"><a name="87548"><span class=
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diff changeset
1339 "ref">[87548] Super Io., cap. 19 l. 3</span></a> Supra Iudaei
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diff changeset
1340 posuerunt crimen Christi contra legem: quod quia Pilatus
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diff changeset
1341 parvipendere videbatur, utpote legi non obnoxius; ideo adhuc
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diff changeset
1342 imponunt ei crimen contra legem Romanorum, ut magis eum urgerent ad
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diff changeset
1343 Christum occidendum, et primo proponunt periculum Pilato imminens,
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diff changeset
1344 si Christum dimittat; secundo rationem assignant, ibi <i>omnis qui
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diff changeset
1345 se regem facit, contradicit Caesari</i>. Dicit ergo, quod postquam
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diff changeset
1346 Pilatus quaerebat dimittere Christum, <i>Iudaei clamabant dicentes:
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diff changeset
1347 si hunc dimittis</i>, qui se regem facit, <i>non es amicus
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diff changeset
1348 Caesaris</i>, idest, amicitiam eius amittes. Saepe namque contingit
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diff changeset
1349 quod homines de aliis ea existimant quae ipsi patiuntur. Et quia de
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diff changeset
1350 eis dicitur supra XII, 43, quod <i>dilexerunt magis gloriam hominum
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diff changeset
1351 quam Dei</i>; ideo et de Pilato existimabant quod amicitiam
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diff changeset
1352 Caesaris praeponeret amicitiae iustitiae; quamvis contrarium sit
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diff changeset
1353 faciendum. Ps. CXVII, v. 9: <i>bonum est sperare in domino quam in
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diff changeset
1354 principibus</i>. Unde et philosophus veritatem censet praehonorari
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diff changeset
1355 amicitiis. Rationem autem periculi imminentis subdunt <i>omnis enim
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diff changeset
1356 qui se regem facit, contradicit Caesari</i>. Haec enim est terrenae
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diff changeset
1357 potestatis natura, quod una sit impatiens consortii alterius: et
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diff changeset
1358 ideo Caesar non patiebatur alium dominari. Eccli. VII, 4: <i>noli
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diff changeset
1359 quaerere ab homine ducatum, neque a rege cathedram honoris</i>. Hic
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diff changeset
1360 agit Evangelista de condemnatione Christi, circa quam tria tangit.
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diff changeset
1361 Primo quidem locum; secundo tempus, ibi <i>erat autem parasceve</i>
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diff changeset
1362 etc.; tertio modum, ibi <i>et dixit Iudaeis</i>. Quantum ad primum
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diff changeset
1363 primo ponit condemnationis motivum, dicens <i>cum audisset Pilatus
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diff changeset
1364 hos sermones, magis timuit</i>: non enim sic potuit contemnere
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diff changeset
1365 Caesarem auctorem potestatis suae, quemadmodum legem gentis
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diff changeset
1366 alienae; et ideo dicit <i>et adduxit foras Iesum</i>. Sed frustra
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diff changeset
1367 propter eos movetur, quia non erat talis. Non enim a purpura, non a
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diff changeset
1368 diademate, non a sceptro, non a curru, non a militibus quos
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diff changeset
1369 Christus haberet, credere poterat quod regnum affectaret. Ipse
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diff changeset
1370 semper solus cum discipulis sedebat, pauper in cibo, habitu et
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diff changeset
1371 habitatione. Sed, ut dicitur Prov. XXVIII, 1: <i>fugit impius
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diff changeset
1372 nemine persequente</i>; Ps. LII, 7: <i>trepidaverunt timore ubi non
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diff changeset
1373 erat timor</i>; Ez. II, 6: <i>tu ergo ne timeas eos, neque sermones
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diff changeset
1374 eorum metuas (...) et vultus eorum ne formides</i>. Secundo ponit
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diff changeset
1375 locum, dicens <i>et sedit pro tribunali</i>. Tribunal sedes est
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diff changeset
1376 iudicis, sicut solium regis et cathedra magistri; Prov. XX, 8:
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diff changeset
1377 <i>rex qui sedet in solio iudicii, dissipat omne malum intuitu
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diff changeset
1378 suo</i>. Et ideo dicitur tribunal, quia apud Romanos tribuni causas
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diff changeset
1379 particulares decernebant, dicti a tribubus quibus praeponebantur.
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diff changeset
1380 Et dicitur <i>pro tribunali</i>, idest ante tribunal, nam apud
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diff changeset
1381 Graecos haec praepositio pro idem est quod in Latino ante vel in.
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diff changeset
1382 Et hoc tribunal erat in loco qui dicitur lithostratos, idest
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diff changeset
1383 stratura lapidum. Lithos enim in Graeco idem est quod lapis; nam
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diff changeset
1384 locus ubi Pilatus pro tribunali sedebat, pavimentatus erat
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diff changeset
1385 lapidibus diversis. Et idem locus Hebraice dicitur Gabbatha, idest
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diff changeset
1386 collis, sive sublimitas ex coacervatione lapidum. Tempus autem
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diff changeset
1387 condemnationis describit dicens <i>erat autem parasceve</i>, idest
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diff changeset
1388 praeparatio Paschae, <i>hora quasi sexta</i>. Sciendum est autem,
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diff changeset
1389 quod apud Iudaeos dies sabbati quantum ad aliquid solemnior erat
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diff changeset
1390 qualibet alia festivitate, inquantum scilicet ob reverentiam illius
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diff changeset
1391 diei non praeparabant ipso die sibi cibaria, sed in sexta feria
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diff changeset
1392 praecedenti; unde sexta feria huius temporis ex hoc parasceve
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diff changeset
1393 dicebatur. Et hoc ortum habet ex hoc quod Ex. XVI, 23 s. dicitur
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diff changeset
1394 quod in sabbato non colligerent manna, sed in sexta feria
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diff changeset
1395 colligerent duplum; in quo nulli festivitati deferebant. Unde licet
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diff changeset
1396 praesens sexta feria solemnis esset apud eos, tamen in ea pro
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diff changeset
1397 sequenti die sabbati cibaria praeparabant. Sed addit <i>erat autem
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diff changeset
1398 hora quasi sexta</i>: contra quod est quod dicitur Mc. c. XV, 25:
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diff changeset
1399 <i>erat autem hora tertia, et crucifixerunt eum</i>. Sed constat
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diff changeset
1400 quod ante sedit pro tribunali quam Christus fuerit crucifixus. Sed
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diff changeset
1401 ad hoc est duplex responsio, secundum Augustinum. Prima et melior
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diff changeset
1402 est, quod Christus dupliciter fuit crucifixus. Primo linguis et
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diff changeset
1403 vocibus Iudaeorum dicentium, <i>crucifige, crucifige eum</i>;
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diff changeset
1404 secundo manibus militum, qui eum crucifixerunt. Unde Iudaei, quia
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diff changeset
1405 crucifixionem volebant imponere gentilibus. Marcus, qui Evangelium
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diff changeset
1406 scripsit gentibus, ipsam imposuit Iudaeis, dicens, quod tunc
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diff changeset
1407 Christum crucifixerunt quando Iudaei clamaverunt <i>crucifige,
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diff changeset
1408 crucifige eum</i>; quod fuit in hora tertia. Ioannes vero, qui
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diff changeset
1409 sequitur ordinem temporis, dicit <i>erat quasi hora sexta</i>: nam
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diff changeset
1410 quando Christus fuit in cruce, iam erat in fine horae quintae et in
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diff changeset
1411 principio horae sextae, in qua factae sunt tenebrae per tres horas,
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diff changeset
1412 scilicet usque ad horam nonam. Unde quia hora sexta nondum inchoata
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diff changeset
1413 erat, ideo dicit <i>quasi hora sexta</i>. Secunda responsio est,
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diff changeset
1414 quia parasceve dicitur praeparatio Paschae; Pascha autem nostrum
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diff changeset
1415 Christus est immolatus: unde praeparatio parasceve est praeparatio
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diff changeset
1416 immolationis Christi: cuius erat hora sexta et non diei, quia
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diff changeset
1417 principium huius praeparationis fuit hora noctis nona, quando
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diff changeset
1418 Christo capto dicebant: <i>reus est mortis</i>. Unde si tribus
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diff changeset
1419 reliquis horis noctis addamus tres horas diei, quando Christus
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diff changeset
1420 crucifixus fuit, manifestum est quod sexta hora parasceve, idest
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diff changeset
1421 praeparationis, crucifixus fuit, licet hora diei esset tertia, ut
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diff changeset
1422 dicit Marcus. Et certe congruit quod in sexta hora crucifigeretur:
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diff changeset
1423 quia per crucem reparavit hominem sexta die conditum, et sexta
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diff changeset
1424 aetate. Modum autem et ordinem condemnationis describit, dicens
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diff changeset
1425 <i>et dixit Iudaeis: ecce rex vester</i> et cetera. Ubi notandum,
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diff changeset
1426 quod adhuc Pilatus volebat liberare eum, quamvis eum Caesaris timor
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diff changeset
1427 urgeret. Et ideo primo ponitur Pilati conatus ad Christum
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diff changeset
1428 liberandum; secundo subditur eius consensus ad eum crucifigendum,
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diff changeset
1429 ibi <i>tunc ergo tradidit eis illum ut crucifigeretur</i>. Circa
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diff changeset
1430 primum primo ponitur Pilati conatus; secundo malitia Iudaeorum, ibi
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diff changeset
1431 <i>illi autem clamabant</i>. Dicit ergo, quod postquam sedit pro
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diff changeset
1432 tribunali, <i>dixit Iudaeis</i>, quasi cum quadam indignatione,
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diff changeset
1433 <i>ecce rex vester</i>, quasi dicat: mirum est quod hunc formidatis
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diff changeset
1434 habere regem, sic humiliatum et abiectum: regnum non nisi divites
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diff changeset
1435 et fortes affectant, hic autem non est talis, quia, ut dicitur in
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diff changeset
1436 Ps. LXXXVII, 16: <i>pauper sum ego et in laboribus</i>. Sed haec
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diff changeset
1437 nec Iudaeorum molliunt malitiam. Innumerabili odio affecti
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diff changeset
1438 <i>clamabant</i>, et abundantiam malitiae ingeminando, <i>tolle,
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diff changeset
1439 tolle, crucifige eum</i>: simul etiam per hoc insinuantes, quod nec
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diff changeset
1440 eum videre poterant. Iob XXI, 14: <i>dixerunt Deo: recede a nobis,
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diff changeset
1441 scientiam viarum tuarum nolumus</i>; Sap. II, 15: <i>gravis est
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diff changeset
1442 etiam ad videndum</i>. Et ideo subdunt: <i>morte turpissima
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diff changeset
1443 condemnemus eum</i>: quod idem est quod <i>crucifige eum</i>. Hic
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diff changeset
1444 ostenditur quomodo Pilatus nititur eum liberare per Iudaeorum
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diff changeset
1445 opprobrium. Et primo ponitur Pilati conatus dicentis <i>regem
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diff changeset
1446 vestrum crucifigam?</i> Quasi dicat: si non movemini ab eius
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diff changeset
1447 humilitate, debet vos movere vestrum opprobrium, quod eum
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diff changeset
1448 crucifigam qui regnum vestrum affectavit: quod valde ignominiosum
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diff changeset
1449 est, si ab extraneis fiat. Secundo ponitur Iudaeorum pertinacia,
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diff changeset
1450 unde dicit <i>responderunt pontifices: non habemus regem nisi
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diff changeset
1451 Caesarem</i>; in quo seipsos servituti perpetuae submiserunt
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diff changeset
1452 renuentes Christi dominium; et ideo usque in hodiernum diem alieni
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diff changeset
1453 a Christo, effecti sunt servi Caesaris et potestatis terrenae. I
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diff changeset
1454 Reg. VIII, 7: <i>non te abiecerunt, sed me, ne regnem super
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diff changeset
1455 eos</i>; Ier. II, 13: <i>dereliquerunt me fontem aquae vivae, et
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diff changeset
1456 foderunt sibi cisternas, quae continere non valent aquas</i>.
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diff changeset
1457 Consequenter ponitur consensus Pilati ad occidendum Christum; unde
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diff changeset
1458 dicit <i>tunc ergo tradidit eis</i>, scilicet Iudaeis, quod sic
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diff changeset
1459 subiecti erant potestati Romanorum et voluntati eorum, <i>illum, ut
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diff changeset
1460 crucifigeretur</i>: contra consilium. Ex. XXIII, 2: <i>ne sequaris
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diff changeset
1461 turbam ad faciendum malum</i>; Iob IX, 24: <i>terra data est in
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diff changeset
1462 manus impii</i>; Ier. XII, 7: <i>dedi dilectam animam meam in manus
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diff changeset
1463 inimicorum eius</i>. Hic agit Evangelista de crucifixione Christi,
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diff changeset
1464 et primo ponitur crucis ignominia: secundo narrat crucifixionis
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diff changeset
1465 consequentia, ibi <i>scripsit autem et titulum Pilatus</i>.
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diff changeset
1466 Ignominiam autem crucis describit quantum ad crucifigentium
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diff changeset
1467 conditionem, quantum ad deducendi modum quantum ad locum, et
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diff changeset
1468 quantum ad comitatum. Conditio quidem crucifigentium describitur,
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1469 quia milites: unde dicit <i>susceperunt autem Iesum</i> et cetera.
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diff changeset
1470 Milites quidem facto, nam sequitur <i>milites ergo cum
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diff changeset
1471 crucifixissent eum</i>, Iudaei vero voto: quia ipsi fecerunt, et
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diff changeset
1472 quidquid factum est extorserunt. Per quod signatur quod Iudaei
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diff changeset
1473 amittere debebant utilitatem crucis Christi, et gentiles eam
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diff changeset
1474 consequi; Matth. XXI, 43: <i>auferetur a vobis regnum Dei, et
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diff changeset
1475 dabitur genti facienti fructus eius</i>. Modus autem ducendi
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diff changeset
1476 ignominiosus fuit, unde dicit <i>et baiulans sibi crucem</i>: nam
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diff changeset
1477 mors crucis ignominiosa erat, unde Deut. XXI, 23, dicitur:
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diff changeset
1478 <i>maledictus omnis qui pendet in ligno</i>. Et ideo crucis signum
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diff changeset
1479 tamquam profanum vitantes, et nec tangere volentes, crucem Iesu
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diff changeset
1480 condemnato Iesu imponunt. Unde dicit <i>et baiulans sibi
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diff changeset
1481 crucem</i>. Sed contra. Matth. XXVII, 32, dicitur quod
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diff changeset
1482 angariaverunt quemdam Simonem venientem de villa, ut portaret
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diff changeset
1483 crucem. Responsio. Dicendum, quod Christus eam portavit a
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diff changeset
1484 principio; sed dum incederet, invenerunt illum ad votum. Nec hoc
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diff changeset
1485 vacat a mysterio: quia ipse primus passionem crucis sustinuit, et
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diff changeset
1486 postmodum alii, et maxime advenae gentiles, eum imitando. I Petr.
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diff changeset
1487 II, 21: <i>Christus passus est pro nobis, vobis relinquens
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diff changeset
1488 exemplum</i>; Matth. c. XVI, 24: <i>si quis vult venire post me,
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diff changeset
1489 abneget semetipsum, tollat crucem suam, et sequatur me</i>. Sed hoc
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diff changeset
1490 quod Christus crucem sibi portavit, et si impiis et infidelibus sit
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diff changeset
1491 grande ludibrium, fidelibus tamen et piis est grande mysterium. I
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diff changeset
1492 Cor. I, 18: <i>verbum crucis pereuntibus quidem est stultitia: his
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diff changeset
1493 autem qui salvi fiunt, idest nobis, virtus Dei est</i>. Portat
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diff changeset
1494 Christus crucem ut rex sceptrum, in signum gloriae quae est
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diff changeset
1495 universale rerum omnium dominium. Ps. XCV, 9: <i>dominus regnabit a
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diff changeset
1496 ligno</i>; Is. IX, 6: <i>et factus est principatus super humerum
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diff changeset
1497 eius, et vocabitur admirabilis, consiliarius, Deus fortis, pater
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diff changeset
1498 futuri saeculi, princeps pacis</i>. Portat eam ut victor trophaeum
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diff changeset
1499 suae victoriae. Col. II, 15: <i>expolians principatus et
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1500 potestates, traduxit confidenter, palam triumphans illos in
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diff changeset
1501 semetipso</i>. Item ut doctor portat candelabrum, in quo ponenda
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diff changeset
1502 erat lucerna suae doctrinae, quia verbum crucis fidelibus est
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diff changeset
1503 virtus Dei: Lc. XI, 33: <i>nemo accendit lucernam et ponit eam sub
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diff changeset
1504 modio, sed super candelabrum, ut qui ingrediuntur, lumen
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1505 videant</i>. Locus autem passionis ignominiosus quantum ad duo: et
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1506 quia erat extra civitatem, unde dicit <i>exivit in eum qui dicitur
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1507 Calvariae locus</i>, extra scilicet moenia civitatis; Hebr. ult.,
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1508 12: <i>propter quod Iesus, ut sanctificaret per suum sanguinem
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1509 populum, extra portam passus est</i>. Et hoc propter duo. Primo ut
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1510 ostenderet virtutem passionis suae non esse includendam inter
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diff changeset
1511 terminos gentis Iudaicae; secundo ut ostendat quod quicumque
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diff changeset
1512 consequi volunt passionis fructum, exire debent mundum, saltem
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1513 affectu. Unde ibidem statim subdit apostolus: <i>exeamus igitur ad
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diff changeset
1514 eum extra castra</i>. Secundo quia erat infimus, unde dicit <i>in
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diff changeset
1515 eum qui dicitur Calvariae locus</i>. Ps. LXXXVII, 5: <i>aestimatus
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diff changeset
1516 sum cum descendentibus in lacum</i>. Et quidem quidam, secundum
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diff changeset
1517 Chrysostomum, dicunt quod in illo loco, qui Calvariae dicebatur,
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1518 Adam mortuus fuit et sepultus: unde Calvariae dicebatur a Calvaria
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diff changeset
1519 primi hominis, ut sicut mors ibi regnavit, ita illic Christus
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1520 trophaeum statueret. Sed, ut Hieronymus dicit, favorabilis est
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1521 huiusmodi interpretatio et mulcens aures populi, non tamen vera,
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diff changeset
1522 quia Adam sepultus est in Hebron: Iosue XIV, 15: <i>Adam maximus
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diff changeset
1523 inter Enacim situs est</i>. Et ideo dicendum, quod ex Ierusalem
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diff changeset
1524 foras portam locus erat in quo truncabantur capita damnatorum: unde
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diff changeset
1525 hic locus Calvariae nomen sumpsit propter damnatorum seu collatorum
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diff changeset
1526 decalvata capita ibi iacentia. Comitatus autem et societas
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diff changeset
1527 passionis ignominiam indicant quia <i>cum eo alios duos
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diff changeset
1528 crucifixerunt</i>, scilicet latrones, ut dicitur Lc. XXIII, 33. Et
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diff changeset
1529 dicit <i>hinc et hinc</i>, idest unum ad dexteram, et alium ad
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diff changeset
1530 sinistram; <i>medium autem Iesum</i>. Sed attende, quod Christus
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diff changeset
1531 etiam in passione medius stat. Sed hoc quantum ad intentionem
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diff changeset
1532 Iudaeorum factum est ei ad ignominiam; ut scilicet causa mortis
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diff changeset
1533 eius similis iudicaretur causae mortis latronum. Is. LIII, v. 12:
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diff changeset
1534 <i>et cum iniquis deputatus est</i>. Sed si ad mysterium
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diff changeset
1535 attendatur, hoc ad claritatem Christi pertinet: nam per hoc
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diff changeset
1536 ostenditur quod Christus per passionem merebatur iudiciariam
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diff changeset
1537 potestatem. Iob XXXVI, v. 17: <i>causa tua quasi impii iudicata
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diff changeset
1538 est; sed iudicium causamque recipies</i>. Medium autem tenere
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diff changeset
1539 proprium est iudicis: unde, et secundum philosophum, ire ad iudicem
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diff changeset
1540 est ire ad medium. Et ideo medius ponitur, et unus a dextris, et
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diff changeset
1541 alius a sinistris, quia in iudicio statuet quidem oves a dextris,
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diff changeset
1542 haedos autem a sinistris. Unde latro a dextris qui credidit
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diff changeset
1543 liberatur, et alter a sinistris qui insultat est condemnatus.</p>
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diff changeset
1544 <br />
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diff changeset
1545 <div class="D">Lectio 4</div>
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1546 <p title="Super Io., cap. 19 l. 4"><a name="87549"><span class=
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diff changeset
1547 "ref">[87549] Super Io., cap. 19 l. 4</span></a> Postquam
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diff changeset
1548 Evangelista egit de Christi crucifixione, hic agit de
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diff changeset
1549 consequentibus ipsam, et primo de his quae sequuntur crucifixionem
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diff changeset
1550 quantum ad Pilatum; secundo quantum ad milites, ibi <i>milites
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diff changeset
1551 ergo, cum crucifixissent eum, acceperunt vestimenta eius</i>;
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diff changeset
1552 tertio quantum ad amicos astantes, ibi <i>stabant autem iuxta
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diff changeset
1553 crucem Iesu mater eius</i> et cetera. Ponuntur autem tria
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diff changeset
1554 pertinentia ad Pilatum, scilicet tituli inscriptio, tituli lectio,
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diff changeset
1555 tituli conservatio. Quantum ad primum duo ponuntur. Primo
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diff changeset
1556 inscriptio tituli, unde dicit <i>scripsit autem et titulum Pilatus,
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diff changeset
1557 et posuit super crucem</i>. Et hoc satis convenienter: ut saltem
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diff changeset
1558 per hoc vindicaret se de Iudaeis, ostendens ipsorum malitiam, dum
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diff changeset
1559 in regem suum insurrexerunt. Sed tamen convenit mysterio; quia
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diff changeset
1560 sicut in triumphis in trophaeo titulus ponebatur victoriam
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diff changeset
1561 ostendens, per hoc quod homines memoriam sui celebrare volebant,
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diff changeset
1562 Gen. XI, v. 4: <i>celebremus nomen nostrum antequam dividamur in
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diff changeset
1563 universas terras</i>, ita titulum cruci inscribi disposuit, ut
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diff changeset
1564 passio eius in memoria haberetur, Thren. III, 19: <i>recordare
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diff changeset
1565 paupertatis meae et transgressionis meae, absinthii et fellis</i>.
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diff changeset
1566 Secundo ponitur tenor tituli: <i>erat autem scriptum: Iesus
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diff changeset
1567 Nazarenus rex Iudaeorum</i>. Quae quidem tria verba satis
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diff changeset
1568 conveniunt ad crucis mysterium, nam hoc quod dicit <i>Iesus</i>,
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diff changeset
1569 qui salvator interpretatur, convenit ad virtutem crucis, per quam
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diff changeset
1570 nobis facta est salus; Matth. I, 21: <i>vocabis nomen eius Iesum,
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diff changeset
1571 ipse enim salvum faciet populum suum a peccatis eorum</i>. Hoc vero
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diff changeset
1572 quod dicit <i>Nazarenus</i>, quod interpretatur floridus, pertinet
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diff changeset
1573 ad patientis innocentiam; Cant. c. II, 1: <i>ego flos campi, et
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diff changeset
1574 lilium convallium</i> Is. XI, 1: <i>et flos de radice eius
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diff changeset
1575 ascendet</i>. Hoc vero quod dicit <i>rex Iudaeorum</i>, pertinet ad
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diff changeset
1576 potestatem, ad dominium quod ex passione promeruit. Phil. II, 9:
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diff changeset
1577 <i>propter quod et Deus illum exaltavit</i>; Ier. XXIII, 5:
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diff changeset
1578 <i>regnabit dominus, et sapiens erit</i>; Is. IX, 7: <i>super
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diff changeset
1579 solium David et super regnum eius sedebit</i>. Sed cum ipse sit per
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diff changeset
1580 crucem non solum rex Iudaeorum sed etiam gentium, unde in Ps. II,
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diff changeset
1581 6, cum dixisset: <i>ego autem constitutus sum rex ab eo</i>, subdit
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diff changeset
1582 <i>postula a me, et dabo tibi gentes haereditatem tuam</i>: quare
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diff changeset
1583 ergo scripsit <i>rex Iudaeorum</i> tantum? Responsio. Dicendum,
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diff changeset
1584 quod gentiles intromissi sunt in pinguedinem olivae sicut oleaster,
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diff changeset
1585 Rom. XI, 17. Et sicut oleaster particeps fit pinguedinis olivae,
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diff changeset
1586 non autem oliva fit particeps amaritudinis oleastri, ita ipsi
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diff changeset
1587 gentiles ad fidem conversi spiritualiter Iudaei confitentes
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diff changeset
1588 dicuntur effecti, non circumcisione carnis, sed spiritus; et ideo
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diff changeset
1589 per hoc quod dicitur <i>rex Iudaeorum</i>, intelliguntur etiam
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diff changeset
1590 gentiles conversi. Consequenter cum dicit <i>hunc ergo titulum
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diff changeset
1591 multi Iudaeorum legerunt</i>, agitur de tituli lectione. Et primo
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diff changeset
1592 ponitur tituli lectio, quia <i>hunc titulum multi legerunt
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diff changeset
1593 Iudaeorum</i>: per quod signatur quod plures salvantur per fidem,
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diff changeset
1594 passionem Christi legendo, quam eorum qui viderunt. Infra penult.,
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diff changeset
1595 31: <i>haec autem scripta sunt ut credatis</i>. Secundo ponitur
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diff changeset
1596 legendi facultas, et haec est duplex. Una est ex loci
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diff changeset
1597 propinquitate: <i>quia prope civitatem erat locus ubi crucifixus
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diff changeset
1598 est Iesus</i>, ad quem multi confluebant: alia ex Scripturae
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diff changeset
1599 multiplicitate, quia <i>erat scriptum Hebraice, Graece et
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diff changeset
1600 Latine</i>: ut nullus ignoraret, et quia hae tres linguae prae
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diff changeset
1601 ceteris eminebant. Hebraea quidem propter unius Dei cultum; Graeca
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1602 propter sapientiam; Latina propter Romanorum potentiam. Unde hae
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diff changeset
1603 tres gentes sibi dignitatem vindicant in cruce Christi, ut dicit
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1604 Augustinus. In quo signatur quod per crucem Christi subiugari
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1605 debebant et converti devoti et religiosi, qui signantur per
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1606 Hebraeam linguam; sapientes qui per Graecam; potentes, qui per
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diff changeset
1607 Latinam. Vel per Hebraeam significabatur quod Christus dominari
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1608 debebat theologicae philosophiae, quae significatur per Hebraeam,
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1609 quia Iudaeis est tradita divinarum rerum cognitio; per Graecam vero
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diff changeset
1610 philosophiae naturali et philosophicae: nam Graeci erga naturalium
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diff changeset
1611 speculationem insudaverunt; per Latinam vero philosophiae
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1612 practicae, quia apud Romanos maxime viguit scientia moralis: ut sic
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diff changeset
1613 in captivitatem redigantur omnes intellectus in obsequium Christi,
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diff changeset
1614 ut dicitur II Cor. X, 5. Conservatio autem tituli ponitur cum
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diff changeset
1615 dicitur <i>dicebant ergo Pilato pontifices Iudaeorum</i> et cetera.
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1616 Et primo ponitur Iudaeorum conatus ad titulum destruendum, unde
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1617 dicebant Pilato <i>pontifices Iudaeorum: noli scribere, rex
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diff changeset
1618 Iudaeorum; sed, quia ipse dixit, rex sum Iudaeorum</i>. Nam in hoc
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1619 ostenditur Christi praeconium, et Iudaeorum opprobrium, quod
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1620 ponitur rex Iudaeorum. Nam contumeliosum est Iudaeis quod regem
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1621 suum fecerunt crucifigi. Sed si poneretur: <i>quia dixit, rex sum
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1622 Iudaeorum</i>, hoc redundasset in Christi improperium, et
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1623 indicasset eius culpam; et hoc ipsi intendebant, ut scilicet
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1624 crucifixo auferrent famam, cui iam vivo abstulerunt vitam. Ps.
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1625 LXVIII, 13: <i>adversum me loquebantur qui sedebant in porta</i>.
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1626 Secundo ponitur Pilati constantia ad titulum conservandum, quia
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1627 Pilatus volens eis ignominiam facere noluit mutare sententiam; unde
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diff changeset
1628 sequitur <i>respondit Pilatus: quod scripsi, scripsi</i>. Quod non
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1629 casu factum est, sed diu ante a Deo dispositum et prophetatum. Nam
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diff changeset
1630 quidam Psalmi sic intitulantur: <i>ne disperdas, David in tituli
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1631 inscriptionem</i>: qui quidem Ps. LVIII, maxime pertinet ad
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1632 passionem, sicut est: <i>eripe me de inimicis meis</i>, et duo
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1633 praecedentes: <i>miserere mei Deus, miserere mei, quoniam in te
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1634 confidit anima mea</i>, et <i>si vere utique iustitiam
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1635 loquimini</i>. Et ideo stulte clamabant pontifices quia sicut non
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1636 potest corrumpi quod veritas dixit, ita non potest deleri quod
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diff changeset
1637 Pilatus scripsit. <i>Ideo enim Pilatus quod scripsi, scripsi,
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diff changeset
1638 dixit, quia dominus quod dixit, dixit</i>, ut dicit Augustinus.
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diff changeset
1639 Deinde cum dicit <i>milites ergo cum crucifixissent eum, acceperunt
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diff changeset
1640 vestimenta eius</i>, ponit consequentia ad crucifixionem quantum ad
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diff changeset
1641 milites, et primo ponit aliarum vestium partitionem; secundo
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diff changeset
1642 tunicae inconsutilis sortitionem, ibi <i>et tunicam</i>; tertio
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1643 inducit propheticam praenuntiationem, ibi <i>ut Scriptura
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diff changeset
1644 impleretur</i>. Dicit ergo <i>milites, cum crucifixissent eum,
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diff changeset
1645 acceperunt vestimenta eius</i>. Ex quo duo colligere possumus:
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diff changeset
1646 scilicet mortis Christi abiectionem, per hoc quod denudaverunt eum,
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diff changeset
1647 quod abiectis personis tantum fieri consuevit; secundo militum
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1648 rapacitatem, <i>quia acceperunt vestimenta, et fecerunt quatuor
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diff changeset
1649 partes, unicuique militi partem</i>. Hoc enim genus hominum
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diff changeset
1650 rapacissimum est, ideo Ioannes Baptista dixit eis: <i>neminem
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diff changeset
1651 concutiatis (...) et contenti estote stipendiis vestris</i>, Lc.
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diff changeset
1652 III, 14, et Iob XXIV, 7: <i>nudos dimittunt homines, vestimenta
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1653 tollentes</i>. Quantum ad secundum dicit <i>et tunicam</i>, et
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diff changeset
1654 primo ponitur tunicae descriptio; secundo eius sortitio, ibi <i>et
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diff changeset
1655 dixerunt, non scindamus eam</i>. Dicit ergo <i>et tunicam</i>,
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1656 scilicet acceperunt simul cum illis. <i>Erat autem tunica
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diff changeset
1657 inconsutilis desuper contexta per totum</i>. Dicit autem, quod erat
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diff changeset
1658 inconsutilis, ut ostendat rationem indivisionis. Ex quo, ut quidam
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1659 dicunt, pretiositas tunicae potest convinci. Chrysostomus vero e
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diff changeset
1660 contrario dicit, quod hoc dicens Evangelista, occulte vestis
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1661 vilitatem insinuat. Nam in Palaestina est quoddam genus vestium
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1662 propter pauperes ex multis pannis contextum quasi unus pannus super
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diff changeset
1663 alium: II Cor. VIII, 9: <i>scimus enim gratiam domini nostri Iesu
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1664 Christi: quia cum dives esset in omnibus propter nos egenus factus
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1665 est</i>. Mystice autem potest referri ad corpus Christi mysticum;
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1666 et sic vestimenta dividuntur in quatuor partes quia Ecclesia per
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1667 quatuor partes mundi diffusa est. Is. XLIX, 18: <i>vivo ego, dicit
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diff changeset
1668 dominus: quia his omnibus velut ornamento vestieris, et circumdabis
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1669 tibi eos quasi sponsa</i>. Tunica inconsutilis quae non dividitur,
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diff changeset
1670 significat caritatem, quia aliae virtutes non sunt secundum se
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1671 unitae, sed per aliud uniuntur, inquantum omnes conveniunt in fine
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1672 ultimo, cui coniungitur sola caritas. Nam et si fides finem ultimum
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diff changeset
1673 demonstret, spes in ipsum tendere faciat, tamen sola caritas
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diff changeset
1674 coniungit. Coloss. III, 14: <i>super omnia autem caritatem
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diff changeset
1675 habentes, quae est vinculum perfectionis</i>. Quae dicitur esse
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diff changeset
1676 desuper contexta, quia caritas est super omnes alias virtutes. I
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diff changeset
1677 Cor. XII, 31: <i>adhuc excellentiorem viam vobis demonstro</i>;
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diff changeset
1678 Eph. III, 19: <i>scire etiam supereminentem caritatem scientiae
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diff changeset
1679 Christi, ut impleamini in omnem plenitudinem Dei</i>. Vel quia
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diff changeset
1680 caritas non est nobis a nobismetipsis, sed a spiritu sancto. Rom.
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diff changeset
1681 V, 5: <i>caritas Dei diffusa est in cordibus nostris per spiritum
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diff changeset
1682 sanctum, qui datus est nobis</i>. Potest etiam hoc referri ad
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diff changeset
1683 corpus Christi verum; et sic est desuper contexta, quia formatum
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diff changeset
1684 est corpus Christi virtute superiori, scilicet spiritus sancti.
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diff changeset
1685 Matth. I, 20: <i>quod in ea natum est, de spiritu sancto est</i>.
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diff changeset
1686 Sortitio tunicae ponitur cum dicit <i>dixerunt ergo ad invicem: non
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diff changeset
1687 scindamus eam, sed sortiamur de illa cuius sit</i>. Est enim
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diff changeset
1688 quaedam sors divinatoria; et haec, quia necessitatem non habet, est
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diff changeset
1689 illicita; est et alia divisoria: et haec in rebus mundanis est
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diff changeset
1690 licita, sed non in spiritualibus, ut scilicet quae homines arbitrio
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diff changeset
1691 suo dividere non valent, committunt arbitrio et consilio divino.
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diff changeset
1692 Prov. XVI, 33: <i>sortes mittuntur in signum, sed a domino
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diff changeset
1693 temperantur</i>. Et eiusdem XVIII, v. 18: <i>contradictionem
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diff changeset
1694 comprimit sors, et inter potentes quoque diiudicat</i>. Sed contra
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diff changeset
1695 videtur quod Matth. c. V, 27, dicitur, quod miserunt sortes super
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diff changeset
1696 vestimenta sua. Responsio. Dicendum, quod Matthaeus non dicit quod
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diff changeset
1697 super omnes mitterent sortes, sed dum dividerent alias, miserunt
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diff changeset
1698 sortem, scilicet super tunicam. Praeterea Marcus adhuc magis urget
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diff changeset
1699 dicens <i>sortes miserunt quis quid tolleret</i>: ergo super omnes
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diff changeset
1700 portiones. Responsio. Dicendum, secundum Augustinum, quod sic
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diff changeset
1701 intelligenda sunt verba Marci, et exponenda: miserunt sortes super
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diff changeset
1702 eis, idest super aliquo eorum, <i>quis quid</i> idest, quis eorum
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diff changeset
1703 tolleret tunicam. Consequenter ponit Scripturae vaticinium, cum
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diff changeset
1704 dicit <i>ut Scriptura impleretur</i>. Et primo ponitur prophetica
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diff changeset
1705 praenuntiatio: in quo notatur prophetae diligentia, dum etiam
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diff changeset
1706 ventura quaedam accidentia quae super Christum fienda erant,
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diff changeset
1707 praenuntiavit. Patet etiam quod non a casu praedicta contigerunt.
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diff changeset
1708 Et ideo dixit <i>ut Scriptura impleretur</i>, consecutive scilicet,
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diff changeset
1709 quae dixit in Ps. XXI, v. 19: <i>partiti sunt vestimenta mea</i>,
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diff changeset
1710 non dicit vestem, quia plures erant, <i>et in vestem meam</i>,
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diff changeset
1711 idest super tunicam, <i>miserunt sortem</i>. Secundo ponitur
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diff changeset
1712 prophetiae adimpletio, quia <i>milites quidem haec fecerunt</i>:
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diff changeset
1713 per quod datur intelligi quod Scriptura divina etiam in minimo
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diff changeset
1714 impletur, Matth. V, 18: <i>iota unum aut unus apex non praeteribit
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diff changeset
1715 a lege donec omnia fiant</i>; Lc. ult., 44: <i>oportet impleri
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diff changeset
1716 omnia quae scripta sunt in lege et prophetis et Psalmis de me</i>.
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diff changeset
1717 Deinde cum dicit <i>stabant autem iuxta crucem Iesu mater eius, et
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diff changeset
1718 soror matris eius</i> etc., ponitur consequens tertium quantum ad
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diff changeset
1719 amicos, et primo ponitur astantium mulierum praesentia; secundo
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diff changeset
1720 Christi de matre sollicita diligentia, ibi <i>cum ergo vidisset
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diff changeset
1721 matrem</i> etc.; tertio prompta discipuli obedientia, ibi <i>et ex
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diff changeset
1722 illa hora accepit eam discipulus in sua</i>. Mulieres autem
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diff changeset
1723 astantes iuxta crucem describuntur tres scilicet <i>mater eius, et
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diff changeset
1724 soror matris eius Maria Cleophae, et Maria Magdalenae</i>. Sed
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diff changeset
1725 notandum, quod cum alii Evangelistae mentionem faciant de multis
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diff changeset
1726 mulieribus Christo astantibus, nullus facit mentionem de beata
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diff changeset
1727 virgine, excepto Ioanne: unde ex utrorumque narratione duplex
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diff changeset
1728 incurrit dubitatio. Prima, quia Matthaeus et Marcus dicunt, quia
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diff changeset
1729 mulieres stabant a longe; Ioannes vero, quod iuxta crucem. Ad hoc
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diff changeset
1730 dici posset, quod aliae erant mulieres quas commemorant Matthaeus
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diff changeset
1731 et Marcus, et aliae quas commemorat Ioannes. Sed huic repugnat quod
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diff changeset
1732 Maria Magdalena connumeratur inter mulieres quas Matthaeus et
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diff changeset
1733 Marcus commemorant, et etiam Ioannes. Et ideo dicendum, quod eaedem
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diff changeset
1734 mulieres intelligendae sunt istae et illae; nec est in hoc
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diff changeset
1735 contradictio. Nam iuxta et a longe relative dicuntur; et nihil
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diff changeset
1736 prohibet aliquod quodammodo dici longe et quodammodo dici iuxta.
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diff changeset
1737 Iuxta quidem fuisse dicit, quia in conspectu eius erant, sed longe,
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diff changeset
1738 quia inter ipsum et mulieres erant intermedii. Vel potest dici,
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diff changeset
1739 quod a principio crucifixionis stabant iuxta eum, ita quod eis
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diff changeset
1740 loqui poterat; sed postmodum superveniente multitudine irridentium,
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diff changeset
1741 secedentes longe steterunt. Unde Ioannes narrat quod primo fuit,
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diff changeset
1742 alii quod postea. Secunda quaestio est quia Ioannes commemorat
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diff changeset
1743 Mariam Cleophae, sed Matthaeus et Marcus loco eius Mariam Iacobi,
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diff changeset
1744 quae dicebatur Alphaei. Sed ad hoc dicendum est, quod eadem est
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diff changeset
1745 Maria Cleophae, quam nominat Ioannes, cum ea Alphaei, quam nominat
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diff changeset
1746 Matthaeus. Habuit enim duos viros, scilicet Alphaeum et Cleopham.
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diff changeset
1747 Vel potest dici, quod Cleophas fuit pater eius. Quod autem et
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diff changeset
1748 mulieres stabant iuxta crucem et discipuli eo relicto fugerant,
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diff changeset
1749 mulierum commendat devotam constantiam. Iob XIX, 20: <i>pelli meae,
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diff changeset
1750 consumptis carnibus, adhaesit os meum</i>: quasi scilicet
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diff changeset
1751 discipuli, qui per carnem significantur, recesserant, et mulieres,
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diff changeset
1752 quae per pellem intelliguntur, adhaeserunt. Consequenter ponitur
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diff changeset
1753 sollicitudo eius ad matrem, ibi <i>cum vidisset ergo Iesus
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diff changeset
1754 matrem</i> etc., et primo ponitur sollicitudo quantum ad curam
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diff changeset
1755 discipuli, quem matri imposuit; secundo quantum ad curam matris,
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diff changeset
1756 quam discipulo commisit, ibi <i>deinde dicit discipulo: ecce mater
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diff changeset
1757 tua</i>. Quantum ad primum dicit <i>cum vidisset ergo Iesus matrem,
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diff changeset
1758 et discipulum stantem quem diligebat, dicit matri suae: mulier,
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diff changeset
1759 ecce filius tuus</i>, quasi dicat: usque modo curam tui habui, et
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diff changeset
1760 fui memor tui, tibi istum derelinquo. In quo dignitas Ioannis
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diff changeset
1761 ostenditur. Sed attende, quod supra II, 3, quando mater dixit,
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diff changeset
1762 <i>vinum non habent</i> etc., dicit: <i>nondum venit hora mea</i>,
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diff changeset
1763 scilicet passionis, qua patiar, secundum illud quod a te suscepi:
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diff changeset
1764 cum autem venerit hora illa, tunc recognoscam. Unde et modo eam
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diff changeset
1765 recognoscit matrem. Facere autem miracula non convenit mihi
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diff changeset
1766 secundum quod a te suscepi; sed secundum quod habeo a patre
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diff changeset
1767 paternam generationem, scilicet secundum quod sum Deus. Et nota,
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diff changeset
1768 secundum Augustinum, quod Christus in cruce pendens se habuit sicut
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diff changeset
1769 magister in cathedra. Unde et docet nos parentibus existentibus in
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diff changeset
1770 necessitate subvenire, et de eis curam habere, ut dicitur Ex. c.
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diff changeset
1771 XX, 12: <i>honora patrem tuum et matrem tuam</i>; et I Tim. V, 8:
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diff changeset
1772 <i>si quis suorum, et maxime domesticorum, curam non habet, non
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diff changeset
1773 habet fidem, et est infideli deterior</i>. Sed contra est quod
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diff changeset
1774 dicitur Lc. XIV, 26: <i>si quis venit ad me, et non odit patrem
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diff changeset
1775 suum et matrem et uxorem et filios, adhuc autem et animam suam, non
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diff changeset
1776 potest meus esse discipulus</i>. Responsio. Dicendum, quod sicut
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diff changeset
1777 dominus praecipit parentes odiri, sic et animam nostram, in qua
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diff changeset
1778 praecepit naturam diligere et odire iniquitatem, et quod avertit a
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diff changeset
1779 Deo. Et sic parentes sustentare debemus, diligere et revereri,
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diff changeset
1780 quantum ad naturam; sed odire quantum ad vitia, et ad id quod nos
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diff changeset
1781 avertunt a Deo. Quantum ad secundum dicit discipulo <i>ecce mater
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diff changeset
1782 tua</i>, ut scilicet iste tantum serviret ut filius matri, ista
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diff changeset
1783 illum diligeret ut filium mater. Consequenter cum dicit <i>et ex
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diff changeset
1784 illa hora accepit eam discipulus in sua</i>, ponitur discipuli
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diff changeset
1785 obedientia. Et secundum Bedam, oportet dici in suam, et sic est
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diff changeset
1786 sensus <i>accepit eam</i>, scilicet matrem Iesu, <i>discipulus</i>,
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diff changeset
1787 scilicet Ioannes, <i>in suam</i>, matrem videlicet. Sed, secundum
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diff changeset
1788 Augustinum, etiam ut habetur in Graeco, debet dici <i>in sua</i>:
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diff changeset
1789 non quidem praedia, quia de illis erat qui dixerant: <i>ecce nos
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diff changeset
1790 reliquimus omnia</i>; nam Matth. IV, 20 dicitur, quod Iacobus et
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diff changeset
1791 Ioannes relictis omnibus secuti sunt Iesum; sed <i>in sua</i>,
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diff changeset
1792 scilicet officia, quibus ei diligenter et reverenter
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diff changeset
1793 obsequebatur.</p>
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diff changeset
1794 <br />
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diff changeset
1795 <div class="D">Lectio 5</div>
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diff changeset
1796 <p title="Super Io., cap. 19 l. 5"><a name="87550"><span class=
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diff changeset
1797 "ref">[87550] Super Io., cap. 19 l. 5</span></a> Postquam egit de
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diff changeset
1798 crucifixione, et consequentibus eam, hic narrat venerandam Christi
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diff changeset
1799 mortem, et primo ponit moriendi opportunitatem; secundo describit
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diff changeset
1800 mortem, ibi <i>et inclinato capite, tradidit spiritum</i>; tertio
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diff changeset
1801 exprimit mortui vulnerationem, ibi <i>Iudaei ergo, quoniam
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diff changeset
1802 parasceve erat (...) rogaverunt Pilatum ut frangerentur eorum
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diff changeset
1803 crura</i>. Opportunitas autem moriendi ostenditur in hoc quod iam
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diff changeset
1804 <i>omnia consummata sunt</i>. Unde circa consummationem primo
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diff changeset
1805 praemittitur scientia Christi de ipsa consummatione; secundo
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diff changeset
1806 consummatur id quod consummandum restabat, ibi <i>cum ergo
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diff changeset
1807 accepisset Iesus acetum</i> et cetera. Dicit ergo quantum ad primum
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1808 <i>postea</i>, idest post omnia quae praemissa sunt, <i>sciens
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diff changeset
1809 Iesus quia consummata sunt omnia</i>, quae prophetae et lex
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diff changeset
1810 praedixerant de eo. Lc. ult. 44: <i>oportet impleri omnia quae
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diff changeset
1811 scripta sunt in lege et prophetis et Psalmis de me</i>. Ps. CXVIII,
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diff changeset
1812 96: <i>omnis consummationis vidi finem</i>. Sed quia adhuc aliud in
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diff changeset
1813 Scriptura praedicta consummandum erat, ideo subdit <i>ut
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diff changeset
1814 consummaretur Scriptura, dixit, sitio</i>, et primo ponitur verbum
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diff changeset
1815 Christi quod protulit; secundo opportunitas implendi quod petiit;
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diff changeset
1816 tertio administratio eius quod noluit. Dicit ergo <i>ut
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diff changeset
1817 consummaretur Scriptura</i>. Ubi sciendum est, quod ly <i>ut</i>
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diff changeset
1818 non ponitur causative, sed consecutive. Non enim ideo petiit <i>ut
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diff changeset
1819 Scriptura</i>, veteris testamenti, <i>consummaretur</i>, sed ideo
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diff changeset
1820 sunt dicta quia consummanda erant per Christum. Si enim dicamus
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diff changeset
1821 quod Christus ideo hoc fecit, quia Scripturae hoc praedixerunt,
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diff changeset
1822 sequeretur quod novum testamentum esset propter vetus et eius
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1823 impletionem, cum tamen sit e converso. Sic ergo ideo praedicta
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1824 sunt, quia implenda erant per Christum. Per hoc vero quod dicit
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1825 <i>sitio</i>, ostendit mortem suam esse veram, non phantasticam.
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diff changeset
1826 Item ostenditur eius ardens desiderium de salute generis humani. I
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1827 Tim. II, 4: <i>vult omnes salvos fieri</i>; Lc. XIX, 10: <i>venit
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1828 filius hominis quaerere et salvum facere quod perierat</i>.
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1829 Vehemens autem desiderium consuevimus exprimere per sitim; Ps. XLI,
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1830 3: <i>sitivit anima mea ad Deum vivum</i>. Opportunitas implendi
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1831 quod petiit, ostenditur ex hoc quod <i>vas positum erat aceto
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1832 plenum</i>. Per hoc igitur vas Iudaeorum synagoga significatur,
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1833 quae a vino patriarcharum et prophetarum degeneraverat in acetum,
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1834 idest in malitiam et crudelitatem pontificum. Ministratio autem
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1835 ponitur: quia <i>illi spongiam plenam aceto obtulerunt ori
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1836 eius</i>. Ex quo oritur quaestio litteralis, quomodo scilicet
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1837 obtulerant spongiam ori Christi in altum pendentis. Sed hoc
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1838 solvitur Matth. XXVII, 48 quia imposuerunt eam arundini. Vel,
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1839 secundum quosdam, imposuerunt hyssopo, quae magna erat, unde et a
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1840 Matthaeo arundo vocatur. Mystice autem per haec tria signantur tria
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diff changeset
1841 mala quae in Iudaeis erant: scilicet invidia per acetum, dolositas
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diff changeset
1842 per spongiae concavitatem, malitia per amaritudinem hyssopi. Vel
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diff changeset
1843 hyssopus significat humilitatem Christi, quae est herba mundans
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1844 pectus, quod praecipue per humilitatem mundatur. Ps. l, 9:
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1845 <i>asperges me, domine, hyssopo, et mundabor</i>. Finalis
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1846 consummatio ponitur cum dicit <i>cum ergo accepisset Iesus acetum,
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1847 dixit: consummatum est</i>, quod potest referri vel ad
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1848 consummationem mortis, Hebr. c. II, 10: <i>decebat in gloriam
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1849 auctorem salutis eorum per passionem consummari</i>, item ad
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1850 consummationem sanctificationis quae est per passionem et crucem
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diff changeset
1851 eius, Hebr. X, 14: <i>una enim oblatione consummavit in sempiternum
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diff changeset
1852 sanctificatos</i>, vel ad consummationem Scripturarum, Lc. XVIII,
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1853 31: <i>consummabuntur omnia quae scripta sunt per prophetas de
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1854 filio hominis</i>. Consequenter cum dicit <i>et inclinato capite,
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1855 tradidit spiritum</i>, describit Evangelista mortem Christi. Et
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1856 primo ponitur causa mortis: quia <i>inclinato capite</i>. Non enim
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1857 est intelligendum quia tradidit spiritum, ideo inclinavit caput;
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1858 sed e converso: nam inclinatio capitis obedientiam designat, pro
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1859 qua mortem sustinuit. Phil. II, 8: <i>factus est obediens usque ad
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1860 mortem</i>. Secundo ponitur morientis potestas: quia <i>tradidit
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1861 spiritum</i>, scilicet propria potestate. Supra, X, 18: <i>nemo
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1862 tollit a me animam meam; sed ego pono eam a meipso</i>. Nam, ut
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1863 Augustinus dicit, nullus sic habet in potestate dormire cum velit,
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1864 sicut Christus mori cum voluit. Sed attendendum, quod ex hoc quod
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diff changeset
1865 <i>tradidit spiritum</i>, aliqui dicunt in homine esse duas animas:
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1866 scilicet intellectualem, quam vocant spiritum, et aliam animalem,
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1867 puta vegetativam et sensitivam, quae corpus animat, et praecipue
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1868 anima dicitur. Unde dicunt, quod Christus tradidit solum animam
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1869 intellectualem. Sed hoc est falsum: tum quia duas esse animas in
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1870 homine inter errores computatur in libro de ecclesiasticis
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1871 dogmatibus; tum quia si tradidisset spiritum, remanente adhuc
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1872 anima, non fuisset mortuus. Quia ergo nihil est aliud spiritus in
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1873 homine quam anima, dicendum, quod tradidit spiritum, idest animam.
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1874 Per quod etiam excluditur error quorumdam dicentium, animas hominum
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1875 mortuorum non ire statim post mortem ad Paradisum vel Infernum seu
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1876 Purgatorium, sed in tumulis usque ad diem iudicii remanere. Nam
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1877 dominus statim tradidit spiritum patri: per quod datur intelligi,
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diff changeset
1878 quod <i>iustorum animae in manu Dei sunt</i>: Sap. III, 2. Hic
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1879 ponitur vulneratio corporis Christi, et primo ponitur narratio
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1880 vulnerationis; secundo narrationis certitudo, ibi <i>et qui vidit,
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1881 testimonium perhibuit</i>. Circa primum tria facit. Primo ponitur
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1882 conatus Iudaeorum et intentio; secundo impletio conatus quantum ad
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1883 partem; tertio quomodo hoc impletur in Christo. Dicitur ergo
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1884 quantum ad primum, quod <i>Iudaei, quoniam parasceve erat, ut non
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1885 remanerent in cruce corpora sabbato (...) rogaverunt Pilatum ut
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1886 frangerentur eorum crura et tollerentur</i>. Sciendum est enim,
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1887 quod, sicut habetur Deut. XX, 22 s., praeceptum est in lege, quod
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1888 cadavera suspensorum propter delicta, non dimitterentur suspensa
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1889 usque mane, ne pollueretur terra; et etiam ad delendam ignominiam
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1890 eorum qui suspendebantur, nam huiusmodi mors turpissima
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1891 reputabatur. Unde dicitur ibidem: <i>maledictus omnis qui pendet in
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1892 ligno</i>, scilicet maledictione poenae. Licet autem huius poenae
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1893 infligendae iam non esset in Iudaeorum potestate, tamen quod in eis
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1894 erat, facere nitebantur. Et ideo quia parasceve erat, ut corpus
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1895 Christi et etiam aliorum non remanerent in cruce in die sabbati,
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1896 qui valde solemnis erat et propter ipsum sabbatum in festum
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1897 azymorum, <i>rogaverunt Pilatum ut frangerentur eorum crura et
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1898 tollerentur</i>. Hi quidem in parvis diligentes sunt ad servandam
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1899 legem, sed in magnis contempserunt Matth. XXIII, 24: <i>excolantes
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1900 culicem, camelum autem glutientes</i>. Quomodo autem hoc in parte
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1901 impleatur subdit <i>venerunt ergo milites: et primi quidem</i>,
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1902 scilicet latronis, <i>fregerunt crura</i>, ad quem primo venerunt,
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1903 <i>et alterius qui crucifixus est cum eo</i>, scilicet Iesu; in quo
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1904 eorum crudelitas ostenditur. Mich. III, v. 3: <i>carnem populi mei
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1905 comederunt</i>. Sed quid est quod subdit: <i>ad Iesum autem cum
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1906 venissent, ut viderunt eum iam mortuum, non fregerunt eius
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1907 crura?</i> Nonne in medio crucifixus erat? Responsio. Dicendum,
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1908 quod duorum militum singuli ad singulum latronem confringendum
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1909 venerunt: quibus confractis, unus ab uno et alius ab alio, ad Iesum
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1910 venerunt. Unde inde signatur occasio vulnerandi, quia cum vidissent
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1911 eum iam mortuum, <i>non fregerunt eius crura</i>. Sed ut
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1912 certificarentur de morte, <i>unus militum lancea latus eius
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1913 aperuit</i>. Et signanter dicit <i>aperuit</i>, non vulneravit;
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1914 quia per hoc latus, aperitur nobis ostium vitae aeternae. Apoc. IV,
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1915 1: <i>post hoc vidi ostium apertum</i>. Hoc est ostium in latere
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1916 arcae, per quod intrant animalia diluvio non peritura: Gen. VII.
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1917 Sed hoc ostium est causa salutis, <i>unde continuo exivit sanguis
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1918 et aqua</i>, quod est valde miraculosum, ut de corpore mortui, in
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1919 quo est congelatus sanguis, sanguis exeat. Sed si quis dicat, quod
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1920 hoc contigit propter calorem aliquem qui adhuc in corpore
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1921 remanserat, fluxus autem aquae inficiari non potest, quin
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1922 miraculosus existat, cum aqua exiens purissima fuerit. Quod quidem
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1923 factum est ut Christus ostenderet id quod erat, scilicet verus
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1924 homo. In homine enim est duplex compositio: una scilicet ex
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1925 elementis, alia ex humoribus. Unum elementorum est aqua; inter
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1926 humores autem praecipuus est sanguis. Item hoc factum est ad
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1927 ostendendum quod per passionem Christi plenam ablutionem
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1928 consequimur, a peccatis scilicet et maculis. A peccatis quidem per
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1929 sanguinem, qui est pretium nostrae redemptionis. I Petr. I, 18:
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1930 <i>non corruptibilibus auro et argento redempti estis de vana
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1931 vestra conversatione; sed pretioso sanguine quasi agni
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1932 incontaminati et immaculati Christi</i>. A maculis vero per aquam
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1933 quae est lavacrum nostrae regenerationis. Ez. c. XXXVI, 25:
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1934 <i>effundam super vos aquam mundam; et mundabimini ab omnibus
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1935 inquinamentis vestris</i>; Zach. XIII, 1: <i>erit fons patens domui
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1936 David et habitatoribus Ierusalem in ablutionem peccatoris et
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1937 menstruatae</i>. Et ideo haec duo specialiter pertinent ad duo
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1938 sacramenta: aqua ad sacramentum Baptismi, ad Eucharistiam sanguis.
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1939 Vel utrumque pertinet ad Eucharistiam, quia in sacramento
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1940 Eucharistiae miscetur aqua cum vino; quamvis aqua non sit de
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1941 substantia sacramenti. Competit etiam hoc figurae: quia sicut de
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1942 latere Christi dormientis in cruce fluxit sanguis et aqua, quibus
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1943 consecratur Ecclesia; ita de latere Adae dormientis formata est
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1944 mulier, quae ipsam Ecclesiam praefigurabat. Hic ponitur certitudo
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1945 narrationis, et primo ex apostolico testimonio; secundo ex
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1946 Scripturae vaticinio, ibi <i>facta sunt enim haec ut Scriptura
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1947 impleretur</i>. Circa primum tria facit. Primo describit testis
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1948 idoneitatem: quia <i>qui vidit testimonium perhibuit</i>, hoc est
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1949 ipse Ioannes. I Io. I, 3: <i>quod vidimus et audivimus, annuntiamus
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1950 vobis</i>. Secundo astruit testimonii veritatem, quia <i>verum est
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1951 testimonium eius</i>. Rom. IX, 1: <i>veritatem dico, non
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1952 mentior</i>: supra VIII, 32: <i>cognoscetis veritatem, et veritas
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1953 liberabit vos</i>. Tertio exposcit fidem <i>et ille scit quia vere
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1954 dicit, ut et vos credatis</i>; infra XX, 31: <i>haec autem scripta
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1955 sunt ut credatis</i> et cetera. Et non solum ex testimonio
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1956 apostolico certificatur, sed additur vaticinium Scripturae, unde
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1957 dicit <i>facta sunt enim haec ut Scriptura impleretur</i>: ut ly
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1958 <i>ut</i> accipiatur consecutive, sicut iam dictum est supra. Et
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1959 ponit duas auctoritates veteris testamenti. Unam quae refertur ad
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1960 hoc quod dicit <i>non fregerunt eius crura</i> etc., et habetur Ex.
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1961 XII, v. 46 <i>os non comminuetis ex eo</i> scilicet agno paschali
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1962 qui praefigurabat Christum. Quia, ut dicitur I Cor. V, 7: <i>Pascha
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1963 nostrum immolatus est Christus</i>. Ideo a Deo ordinatum est ut non
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1964 comminuerentur ossa agni paschalis, ut daretur intelligi quod
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1965 fortitudo veri agni et incontaminati Iesu Christi nullo modo erat
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1966 commovenda per passionem. Unde Iudaei putabant per passionem
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1967 virtutem doctrinae Christi destruere; sed potius corroborata est. I
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1968 Cor. I, 18: <i>verbum crucis pereuntibus quidem stultitia est; sed
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1969 nobis virtus Dei est</i>. Ideo supra VIII, 28, dixit: <i>cum
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1970 exaltaveritis filium hominis, tunc cognoscetis quia ego sum</i>.
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1971 Secunda auctoritas refertur ad hoc quod dicit <i>lancea latus eius
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1972 aperuit</i>, et habetur Zach. XII, 10: <i>videbunt in quem
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1973 transfixerunt</i>: ubi nostra littera habet: <i>aspicient ad me,
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1974 quem confixerunt</i>. Unde si nos coniungimus verbum prophetae,
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1975 manifestum est quod Christus crucifixus est Deus. Nam quod propheta
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1976 dicit in persona Dei, Evangelista attribuit Christo.
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1977 <i>Videbunt</i>, inquit, ad iudicium venientem: Apoc. I, 7, vel
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1978 aspicient conversi per fidem et cetera.</p>
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1979 <br />
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1980 <div class="D">Lectio 6</div>
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1981 <p title="Super Io., cap. 19 l. 6"><a name="87551"><span class=
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1982 "ref">[87551] Super Io., cap. 19 l. 6</span></a> Postquam
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1983 Evangelista egit de crucifixione et morte, hic agit de sepultura
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1984 Christi, et primo ponitur facultas et licentia sepeliendi; secundo
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1985 studium corporis procurandi, ibi <i>venit ergo, et tulit corpus
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1986 Iesu</i>; tertio ponitur locus sepulturae, ibi <i>erat autem in
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1987 loco ubi crucifixus est, hortus</i> etc.; quarto ponitur ipsa
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1988 sepultura, ibi <i>ibi ergo (...) posuerunt Iesum</i>. Dicit ergo
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1989 <i>post haec</i>, scilicet passionem et mortem, <i>rogavit Pilatum
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1990 Ioseph ab Arimathaea</i>, quod idem est quod Ramatha, ut habetur I
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1991 Reg. I, 19, <i>eo quod esset discipulus Iesus</i>: non de duodecim,
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1992 sed de multis aliis credentibus: quia omnes credentes a principio
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1993 discipuli vocabantur. Erat autem <i>occultus propter metum
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1994 Iudaeorum</i>, sicut et multi alii, sed ante passionem. Supra XII,
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1995 42: <i>verumtamen ex principibus multi crediderunt in eum; sed
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1996 propter Pharisaeos non confitebantur, ut de synagoga non
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1997 eiicerentur</i>. Unde patet quod ubi discipuli amiserunt fiduciam
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1998 post passionem latentes, hic assumpsit fiduciam publice obsequendo.
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1999 Hic inquam, <i>rogavit Pilatum, ut tolleret corpus Iesu</i>, de
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2000 cruce scilicet, et sepeliret, quia secundum leges humanas, corpora
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2001 damnatorum non debebant sine licentia sepeliri. <i>Et permisit
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2002 Pilatus</i>: quia Ioseph nobilis erat et sibi familiaris. Unde Mc.
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2003 penult., 43 dicitur quod erat decurio. Quantum ad secundum dicit
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2004 <i>venit ergo, et tulit corpus Iesu</i>: ubi agitur de studio
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2005 corporis procurandi, et primo ponitur materia corporis procurandi;
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2006 secundo ponitur ipsa procuratio, ibi <i>acceperunt autem corpus
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2007 Iesu</i>. Materia corporis procurandi fuit mixtura myrrhae et
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2008 aloes, quam Nicodemus in magna quantitate procuravit. Et ideo de
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2009 duobus mentionem facit. Primo de Ioseph, qui tulit corpus; secundo
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2010 de Nicodemo, qui tulit aromata. Hic autem Nicodemus fuit qui venit
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2011 ad Iesum nocte, scilicet ante passionem, ut habetur supra III, 1.
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2012 Et hoc ideo commemorat, quia de Ioseph dixerat quod occultus erat
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2013 propter metum Iudaeorum, ut ostendat quod etiam hic qui occultus
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2014 erat discipulus, nunc factus est publicus, sed nondum habens veram
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2015 fidem de resurrectione; quia attulit myrrham et aloes, quasi corpus
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2016 eius muniri a corruptione indigeret: de quo Scriptura dicit: <i>non
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2017 dabis sanctum tuum videre corruptionem</i>. Mystice autem datur per
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2018 hoc intelligi quod Christum crucifixum debemus in corde nostro
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2019 recondere cum amaritudine poenitentiae et passionis. Cant. V, 5:
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2020 <i>manus meae distillaverunt myrrham</i>. Habita ergo
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2021 praeparationis materia, ponitur ipsa praeparatio: unde dicit
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2022 <i>acceperunt autem corpus Iesu</i> et cetera. Ubi oritur
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2023 dubitatio: quia Ioannes dicit quod <i>ligaverunt illud linteis</i>,
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2024 cum Matth. c. XXVII, 59 dicatur quod involverunt illud sindone.
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2025 Respondeo. Dicendum, secundum Augustinum, quod Matthaeus dicit unam
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2026 sindonem tantum, quia non facit mentionem nisi de Ioseph: et hic
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2027 unam portavit. Sed quia solus Ioannes mentionem facit de Nicodemo,
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2028 ideo dicit <i>linteis</i>, quia Nicodemus aliam portavit. Vel
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2029 dicendum, quod linteum dicimus omnem pannum de lino factum. Corpus
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2030 autem Christi involutum fuit fasciis, sicut etiam de Lazaro
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2031 legitur, quia sic erat Iudaeis mos sepelire. Erat etiam positum
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2032 sudarium ad caput: et ideo omnia complectens Ioannes, dicit
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2033 <i>linteis</i>. Per hoc vero quod aromatibus eum condiunt,
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2034 admonemur in huius pietatis officiis morem cuiuslibet gentis esse
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2035 servandum. Locus sepulturae designatur consequenter cum dicit
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2036 <i>erat autem in loco ubi crucifixus est, hortus</i> et cetera. Ubi
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2037 notandum, quod Christus in horto captus, et in horto passus, et in
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2038 horto sepultus fuit: ad designandum quod per suae passionis
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2039 virtutem liberamur a peccato quod Adam in horto deliciarum
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2040 commisit, et quod per eum Ecclesia consecratur, quae est sicut
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2041 hortus conclusus. <i>Et in</i> hoc <i>horto</i> erat <i>monumentum
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2042 novum</i>. Est autem duplex ratio quare in sepulcro novo voluit
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2043 sepeliri. Una litteralis, ne alia corpora quae ibi fuissent,
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2044 resurrexisse crederentur, et non Christus: vel omnia aequali
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2045 virtute. Alia ratio est, quia qui est de virgine intacta natus,
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2046 congrue fuit in sepulcro novo sepultus: ut sicut in utero Mariae
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2047 nemo ante eum, nemo post eum fuit, ita et in hoc monumento.
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2048 Similiter ut daretur intelligi quod reconditur per fidem in animo
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2049 innovato. Eph. III, 17: <i>habitare etiam Christum per fidem in
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2050 cordibus nostris</i>. Consequenter cum dicit <i>ibi ergo propter
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2051 parasceven Iudaeorum (...) posuerunt Iesum</i>, ponitur sepultura.
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2052 <i>Ibi ergo</i>, idest in monumento novo, <i>propter parasceven
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2053 Iudaeorum</i>, quia iam vespere appropinquabat, quando propter
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2054 sabbatum nihil operari licebat. Nam circa horam nonam expiravit, et
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2055 propter procurationem sepulturae et rerum quae necessariae erant,
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2056 fere dies usque ad vesperam decursus erat. <i>Et quia monumentum
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2057 erat iuxta locum</i>, ubi erat crucifixus, <i>posuerunt</i> ibi
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2058 <i>Iesum</i>.</p>
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2059 <div class="centro"><br />
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2060 <p><a href="cih13.html"><img src="icons/ageretro.gif" width="19"
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2061 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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2062 <a href="cih20.html"><img src="icons/ageultra.gif" width="19"
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2063 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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2064 <br />
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2065 <hr />
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2066 <br />
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2067 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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2068 hanc editionem<br />
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2069 Iura omnia asservantur<br />
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2070 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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2071 style="text-decoration=none">49644264</a></address>
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2072 </div>
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2073 </body>
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2074 </html>