annotate summa/latin/sth4040.html @ 35:178aed5d2c3c

convert to XML
author ht
date Mon, 30 Nov 2009 22:05:42 +0000
parents 544e12f679ad
children d777cc3962f2
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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 Windows (vers 1st February 2005), 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, Summa Theologiae, 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, Summa Theologiae, III&ordf; q.
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23 40-45</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">tertia pars a quaestione XL ad quaestionem
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31 XLV</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/bene180.jpg" width="204" height="180" border=
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37 "0" alt="Thomas de Aquino a Sassetta depictus" align=
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38 "middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1903 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth4027.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth4046.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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57 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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58 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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59 document.write('<OPTION VALUE="none">INDEX');
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60 document.write('<OPTION VALUE="none">------------------------------------------------');
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61 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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62 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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63 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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64 document.write('<OPTION VALUE="none">------------------------------------------------');
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65 document.write('<OPTION VALUE="#48626">III&ordf; q. 40 pr.');
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66 document.write('<OPTION VALUE="#48627">III&ordf; q. 40 a. 1 arg. 1');
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67 document.write('<OPTION VALUE="#48628">III&ordf; q. 40 a. 1 arg. 2');
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70 document.write('<OPTION VALUE="#48631">III&ordf; q. 40 a. 1 co.');
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71 document.write('<OPTION VALUE="#48632">III&ordf; q. 40 a. 1 ad 1');
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72 document.write('<OPTION VALUE="#48633">III&ordf; q. 40 a. 1 ad 2');
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73 document.write('<OPTION VALUE="#48634">III&ordf; q. 40 a. 1 ad 3');
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74 document.write('<OPTION VALUE="#48635">III&ordf; q. 40 a. 2 arg. 1');
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75 document.write('<OPTION VALUE="#48636">III&ordf; q. 40 a. 2 arg. 2');
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76 document.write('<OPTION VALUE="#48637">III&ordf; q. 40 a. 2 arg. 3');
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77 document.write('<OPTION VALUE="#48638">III&ordf; q. 40 a. 2 s. c.');
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78 document.write('<OPTION VALUE="#48639">III&ordf; q. 40 a. 2 co.');
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79 document.write('<OPTION VALUE="#48640">III&ordf; q. 40 a. 2 ad 1');
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80 document.write('<OPTION VALUE="#48641">III&ordf; q. 40 a. 2 ad 2');
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81 document.write('<OPTION VALUE="#48642">III&ordf; q. 40 a. 2 ad 3');
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82 document.write('<OPTION VALUE="#48643">III&ordf; q. 40 a. 3 arg. 1');
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83 document.write('<OPTION VALUE="#48644">III&ordf; q. 40 a. 3 arg. 2');
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84 document.write('<OPTION VALUE="#48645">III&ordf; q. 40 a. 3 arg. 3');
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85 document.write('<OPTION VALUE="#48646">III&ordf; q. 40 a. 3 s. c.');
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86 document.write('<OPTION VALUE="#48647">III&ordf; q. 40 a. 3 co.');
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87 document.write('<OPTION VALUE="#48648">III&ordf; q. 40 a. 3 ad 1');
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88 document.write('<OPTION VALUE="#48649">III&ordf; q. 40 a. 3 ad 2');
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89 document.write('<OPTION VALUE="#48650">III&ordf; q. 40 a. 3 ad 3');
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90 document.write('<OPTION VALUE="#48651">III&ordf; q. 40 a. 4 arg. 1');
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91 document.write('<OPTION VALUE="#48652">III&ordf; q. 40 a. 4 arg. 2');
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92 document.write('<OPTION VALUE="#48653">III&ordf; q. 40 a. 4 arg. 3');
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93 document.write('<OPTION VALUE="#48654">III&ordf; q. 40 a. 4 s. c.');
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94 document.write('<OPTION VALUE="#48655">III&ordf; q. 40 a. 4 co.');
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95 document.write('<OPTION VALUE="#48656">III&ordf; q. 40 a. 4 ad 1');
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96 document.write('<OPTION VALUE="#48657">III&ordf; q. 40 a. 4 ad 2');
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97 document.write('<OPTION VALUE="#48658">III&ordf; q. 40 a. 4 ad 3');
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98 document.write('<OPTION VALUE="#48659">III&ordf; q. 41 pr.');
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99 document.write('<OPTION VALUE="#48660">III&ordf; q. 41 a. 1 arg. 1');
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100 document.write('<OPTION VALUE="#48661">III&ordf; q. 41 a. 1 arg. 2');
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101 document.write('<OPTION VALUE="#48662">III&ordf; q. 41 a. 1 arg. 3');
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102 document.write('<OPTION VALUE="#48663">III&ordf; q. 41 a. 1 s. c.');
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103 document.write('<OPTION VALUE="#48664">III&ordf; q. 41 a. 1 co.');
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104 document.write('<OPTION VALUE="#48665">III&ordf; q. 41 a. 1 ad 1');
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105 document.write('<OPTION VALUE="#48666">III&ordf; q. 41 a. 1 ad 2');
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106 document.write('<OPTION VALUE="#48667">III&ordf; q. 41 a. 1 ad 3');
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107 document.write('<OPTION VALUE="#48668">III&ordf; q. 41 a. 2 arg. 1');
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108 document.write('<OPTION VALUE="#48669">III&ordf; q. 41 a. 2 arg. 2');
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109 document.write('<OPTION VALUE="#48670">III&ordf; q. 41 a. 2 arg. 3');
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110 document.write('<OPTION VALUE="#48671">III&ordf; q. 41 a. 2 s. c.');
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111 document.write('<OPTION VALUE="#48672">III&ordf; q. 41 a. 2 co.');
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112 document.write('<OPTION VALUE="#48673">III&ordf; q. 41 a. 2 ad 1');
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113 document.write('<OPTION VALUE="#48674">III&ordf; q. 41 a. 2 ad 2');
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114 document.write('<OPTION VALUE="#48675">III&ordf; q. 41 a. 2 ad 3');
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115 document.write('<OPTION VALUE="#48676">III&ordf; q. 41 a. 3 arg. 1');
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116 document.write('<OPTION VALUE="#48677">III&ordf; q. 41 a. 3 arg. 2');
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117 document.write('<OPTION VALUE="#48678">III&ordf; q. 41 a. 3 arg. 3');
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118 document.write('<OPTION VALUE="#48679">III&ordf; q. 41 a. 3 s. c.');
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119 document.write('<OPTION VALUE="#48680">III&ordf; q. 41 a. 3 co.');
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120 document.write('<OPTION VALUE="#48681">III&ordf; q. 41 a. 3 ad 1');
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121 document.write('<OPTION VALUE="#48682">III&ordf; q. 41 a. 3 ad 2');
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122 document.write('<OPTION VALUE="#48683">III&ordf; q. 41 a. 3 ad 3');
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123 document.write('<OPTION VALUE="#48684">III&ordf; q. 41 a. 4 arg. 1');
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124 document.write('<OPTION VALUE="#48685">III&ordf; q. 41 a. 4 arg. 2');
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125 document.write('<OPTION VALUE="#48686">III&ordf; q. 41 a. 4 arg. 3');
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126 document.write('<OPTION VALUE="#48687">III&ordf; q. 41 a. 4 arg. 4');
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127 document.write('<OPTION VALUE="#48688">III&ordf; q. 41 a. 4 arg. 5');
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128 document.write('<OPTION VALUE="#48689">III&ordf; q. 41 a. 4 arg. 6');
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129 document.write('<OPTION VALUE="#48690">III&ordf; q. 41 a. 4 arg. 7');
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130 document.write('<OPTION VALUE="#48691">III&ordf; q. 41 a. 4 s. c.');
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131 document.write('<OPTION VALUE="#48692">III&ordf; q. 41 a. 4 co.');
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132 document.write('<OPTION VALUE="#48693">III&ordf; q. 41 a. 4 ad 1');
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133 document.write('<OPTION VALUE="#48694">III&ordf; q. 41 a. 4 ad 2');
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134 document.write('<OPTION VALUE="#48695">III&ordf; q. 41 a. 4 ad 3');
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135 document.write('<OPTION VALUE="#48696">III&ordf; q. 41 a. 4 ad 4');
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136 document.write('<OPTION VALUE="#48697">III&ordf; q. 41 a. 4 ad 5');
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137 document.write('<OPTION VALUE="#48698">III&ordf; q. 41 a. 4 ad 6');
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138 document.write('<OPTION VALUE="#48699">III&ordf; q. 41 a. 4 ad 7');
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139 document.write('<OPTION VALUE="#48700">III&ordf; q. 42 pr.');
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140 document.write('<OPTION VALUE="#48701">III&ordf; q. 42 a. 1 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
141 document.write('<OPTION VALUE="#48702">III&ordf; q. 42 a. 1 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
142 document.write('<OPTION VALUE="#48703">III&ordf; q. 42 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
143 document.write('<OPTION VALUE="#48704">III&ordf; q. 42 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
144 document.write('<OPTION VALUE="#48705">III&ordf; q. 42 a. 1 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
145 document.write('<OPTION VALUE="#48706">III&ordf; q. 42 a. 1 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
146 document.write('<OPTION VALUE="#48707">III&ordf; q. 42 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
147 document.write('<OPTION VALUE="#48708">III&ordf; q. 42 a. 1 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
148 document.write('<OPTION VALUE="#48709">III&ordf; q. 42 a. 2 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
149 document.write('<OPTION VALUE="#48710">III&ordf; q. 42 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
150 document.write('<OPTION VALUE="#48711">III&ordf; q. 42 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
151 document.write('<OPTION VALUE="#48712">III&ordf; q. 42 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
152 document.write('<OPTION VALUE="#48713">III&ordf; q. 42 a. 2 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
153 document.write('<OPTION VALUE="#48714">III&ordf; q. 42 a. 2 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
154 document.write('<OPTION VALUE="#48715">III&ordf; q. 42 a. 2 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
155 document.write('<OPTION VALUE="#48716">III&ordf; q. 42 a. 2 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
156 document.write('<OPTION VALUE="#48717">III&ordf; q. 42 a. 3 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
157 document.write('<OPTION VALUE="#48718">III&ordf; q. 42 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
158 document.write('<OPTION VALUE="#48719">III&ordf; q. 42 a. 3 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
159 document.write('<OPTION VALUE="#48720">III&ordf; q. 42 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
160 document.write('<OPTION VALUE="#48721">III&ordf; q. 42 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
161 document.write('<OPTION VALUE="#48722">III&ordf; q. 42 a. 3 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
162 document.write('<OPTION VALUE="#48723">III&ordf; q. 42 a. 3 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
163 document.write('<OPTION VALUE="#48724">III&ordf; q. 42 a. 3 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
164 document.write('<OPTION VALUE="#48725">III&ordf; q. 42 a. 4 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
165 document.write('<OPTION VALUE="#48726">III&ordf; q. 42 a. 4 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
166 document.write('<OPTION VALUE="#48727">III&ordf; q. 42 a. 4 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
167 document.write('<OPTION VALUE="#48728">III&ordf; q. 42 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
168 document.write('<OPTION VALUE="#48729">III&ordf; q. 42 a. 4 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
169 document.write('<OPTION VALUE="#48730">III&ordf; q. 42 a. 4 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
170 document.write('<OPTION VALUE="#48731">III&ordf; q. 42 a. 4 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
171 document.write('<OPTION VALUE="#48732">III&ordf; q. 42 a. 4 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
172 document.write('<OPTION VALUE="#48733">III&ordf; q. 43 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
173 document.write('<OPTION VALUE="#48734">III&ordf; q. 43 a. 1 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
174 document.write('<OPTION VALUE="#48735">III&ordf; q. 43 a. 1 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
175 document.write('<OPTION VALUE="#48736">III&ordf; q. 43 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
176 document.write('<OPTION VALUE="#48737">III&ordf; q. 43 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
177 document.write('<OPTION VALUE="#48738">III&ordf; q. 43 a. 1 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
178 document.write('<OPTION VALUE="#48739">III&ordf; q. 43 a. 1 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
179 document.write('<OPTION VALUE="#48740">III&ordf; q. 43 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
180 document.write('<OPTION VALUE="#48741">III&ordf; q. 43 a. 1 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
181 document.write('<OPTION VALUE="#48742">III&ordf; q. 43 a. 2 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
182 document.write('<OPTION VALUE="#48743">III&ordf; q. 43 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
183 document.write('<OPTION VALUE="#48744">III&ordf; q. 43 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
184 document.write('<OPTION VALUE="#48745">III&ordf; q. 43 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
185 document.write('<OPTION VALUE="#48746">III&ordf; q. 43 a. 2 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
186 document.write('<OPTION VALUE="#48747">III&ordf; q. 43 a. 2 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
187 document.write('<OPTION VALUE="#48748">III&ordf; q. 43 a. 2 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
188 document.write('<OPTION VALUE="#48749">III&ordf; q. 43 a. 2 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
189 document.write('<OPTION VALUE="#48750">III&ordf; q. 43 a. 3 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
190 document.write('<OPTION VALUE="#48751">III&ordf; q. 43 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
191 document.write('<OPTION VALUE="#48752">III&ordf; q. 43 a. 3 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
192 document.write('<OPTION VALUE="#48753">III&ordf; q. 43 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
193 document.write('<OPTION VALUE="#48754">III&ordf; q. 43 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
194 document.write('<OPTION VALUE="#48755">III&ordf; q. 43 a. 3 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
195 document.write('<OPTION VALUE="#48756">III&ordf; q. 43 a. 3 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
196 document.write('<OPTION VALUE="#48757">III&ordf; q. 43 a. 3 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
197 document.write('<OPTION VALUE="#48758">III&ordf; q. 43 a. 4 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
198 document.write('<OPTION VALUE="#48759">III&ordf; q. 43 a. 4 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
199 document.write('<OPTION VALUE="#48760">III&ordf; q. 43 a. 4 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
200 document.write('<OPTION VALUE="#48761">III&ordf; q. 43 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
201 document.write('<OPTION VALUE="#48762">III&ordf; q. 43 a. 4 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
202 document.write('<OPTION VALUE="#48763">III&ordf; q. 43 a. 4 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
203 document.write('<OPTION VALUE="#48764">III&ordf; q. 43 a. 4 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
204 document.write('<OPTION VALUE="#48765">III&ordf; q. 43 a. 4 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
205 document.write('<OPTION VALUE="#48766">III&ordf; q. 44 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
206 document.write('<OPTION VALUE="#48767">III&ordf; q. 44 a. 1 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
207 document.write('<OPTION VALUE="#48768">III&ordf; q. 44 a. 1 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
208 document.write('<OPTION VALUE="#48769">III&ordf; q. 44 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
209 document.write('<OPTION VALUE="#48770">III&ordf; q. 44 a. 1 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
210 document.write('<OPTION VALUE="#48771">III&ordf; q. 44 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
211 document.write('<OPTION VALUE="#48772">III&ordf; q. 44 a. 1 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
212 document.write('<OPTION VALUE="#48773">III&ordf; q. 44 a. 1 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
213 document.write('<OPTION VALUE="#48774">III&ordf; q. 44 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
214 document.write('<OPTION VALUE="#48775">III&ordf; q. 44 a. 1 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
215 document.write('<OPTION VALUE="#48776">III&ordf; q. 44 a. 1 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
216 document.write('<OPTION VALUE="#48777">III&ordf; q. 44 a. 2 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
217 document.write('<OPTION VALUE="#48778">III&ordf; q. 44 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
218 document.write('<OPTION VALUE="#48779">III&ordf; q. 44 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
219 document.write('<OPTION VALUE="#48780">III&ordf; q. 44 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
220 document.write('<OPTION VALUE="#48781">III&ordf; q. 44 a. 2 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
221 document.write('<OPTION VALUE="#48782">III&ordf; q. 44 a. 2 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
222 document.write('<OPTION VALUE="#48783">III&ordf; q. 44 a. 2 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
223 document.write('<OPTION VALUE="#48784">III&ordf; q. 44 a. 2 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
224 document.write('<OPTION VALUE="#48785">III&ordf; q. 44 a. 3 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
225 document.write('<OPTION VALUE="#48786">III&ordf; q. 44 a. 3 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
226 document.write('<OPTION VALUE="#48787">III&ordf; q. 44 a. 3 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
227 document.write('<OPTION VALUE="#48788">III&ordf; q. 44 a. 3 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
228 document.write('<OPTION VALUE="#48789">III&ordf; q. 44 a. 3 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
229 document.write('<OPTION VALUE="#48790">III&ordf; q. 44 a. 3 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
230 document.write('<OPTION VALUE="#48791">III&ordf; q. 44 a. 3 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
231 document.write('<OPTION VALUE="#48792">III&ordf; q. 44 a. 3 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
232 document.write('<OPTION VALUE="#48793">III&ordf; q. 44 a. 3 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
233 document.write('<OPTION VALUE="#48794">III&ordf; q. 44 a. 3 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
234 document.write('<OPTION VALUE="#48795">III&ordf; q. 44 a. 4 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
235 document.write('<OPTION VALUE="#48796">III&ordf; q. 44 a. 4 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
236 document.write('<OPTION VALUE="#48797">III&ordf; q. 44 a. 4 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
237 document.write('<OPTION VALUE="#48798">III&ordf; q. 44 a. 4 arg. 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
238 document.write('<OPTION VALUE="#48799">III&ordf; q. 44 a. 4 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
239 document.write('<OPTION VALUE="#48800">III&ordf; q. 44 a. 4 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
240 document.write('<OPTION VALUE="#48801">III&ordf; q. 44 a. 4 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
241 document.write('<OPTION VALUE="#48802">III&ordf; q. 44 a. 4 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
242 document.write('<OPTION VALUE="#48803">III&ordf; q. 44 a. 4 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
243 document.write('<OPTION VALUE="#48804">III&ordf; q. 44 a. 4 ad 4');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
244 document.write('<OPTION VALUE="#48805">III&ordf; q. 45 pr.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
245 document.write('<OPTION VALUE="#48806">III&ordf; q. 45 a. 1 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
246 document.write('<OPTION VALUE="#48807">III&ordf; q. 45 a. 1 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
247 document.write('<OPTION VALUE="#48808">III&ordf; q. 45 a. 1 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
248 document.write('<OPTION VALUE="#48809">III&ordf; q. 45 a. 1 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
249 document.write('<OPTION VALUE="#48810">III&ordf; q. 45 a. 1 co.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
250 document.write('<OPTION VALUE="#48811">III&ordf; q. 45 a. 1 ad 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
251 document.write('<OPTION VALUE="#48812">III&ordf; q. 45 a. 1 ad 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
252 document.write('<OPTION VALUE="#48813">III&ordf; q. 45 a. 1 ad 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
253 document.write('<OPTION VALUE="#48814">III&ordf; q. 45 a. 2 arg. 1');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
254 document.write('<OPTION VALUE="#48815">III&ordf; q. 45 a. 2 arg. 2');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
255 document.write('<OPTION VALUE="#48816">III&ordf; q. 45 a. 2 arg. 3');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
diff changeset
256 document.write('<OPTION VALUE="#48817">III&ordf; q. 45 a. 2 s. c.');
4006eb4882de originals from http://www.corpusthomisticum.org/sth0000.html
ht
parents:
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257 document.write('<OPTION VALUE="#48818">III&ordf; q. 45 a. 2 co.');
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258 document.write('<OPTION VALUE="#48819">III&ordf; q. 45 a. 2 ad 1');
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259 document.write('<OPTION VALUE="#48820">III&ordf; q. 45 a. 2 ad 2');
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260 document.write('<OPTION VALUE="#48821">III&ordf; q. 45 a. 2 ad 3');
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261 document.write('<OPTION VALUE="#48822">III&ordf; q. 45 a. 3 arg. 1');
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262 document.write('<OPTION VALUE="#48823">III&ordf; q. 45 a. 3 arg. 2');
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263 document.write('<OPTION VALUE="#48824">III&ordf; q. 45 a. 3 arg. 3');
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264 document.write('<OPTION VALUE="#48825">III&ordf; q. 45 a. 3 arg. 4');
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265 document.write('<OPTION VALUE="#48826">III&ordf; q. 45 a. 3 s. c.');
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266 document.write('<OPTION VALUE="#48827">III&ordf; q. 45 a. 3 co.');
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267 document.write('<OPTION VALUE="#48828">III&ordf; q. 45 a. 3 ad 1');
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268 document.write('<OPTION VALUE="#48829">III&ordf; q. 45 a. 3 ad 2');
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269 document.write('<OPTION VALUE="#48830">III&ordf; q. 45 a. 3 ad 3');
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270 document.write('<OPTION VALUE="#48831">III&ordf; q. 45 a. 3 ad 4');
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271 document.write('<OPTION VALUE="#48832">III&ordf; q. 45 a. 4 arg. 1');
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272 document.write('<OPTION VALUE="#48833">III&ordf; q. 45 a. 4 arg. 2');
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273 document.write('<OPTION VALUE="#48834">III&ordf; q. 45 a. 4 arg. 3');
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274 document.write('<OPTION VALUE="#48835">III&ordf; q. 45 a. 4 arg. 4');
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275 document.write('<OPTION VALUE="#48836">III&ordf; q. 45 a. 4 s. c.');
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276 document.write('<OPTION VALUE="#48837">III&ordf; q. 45 a. 4 co.');
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277 document.write('<OPTION VALUE="#48838">III&ordf; q. 45 a. 4 ad 1');
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278 document.write('<OPTION VALUE="#48839">III&ordf; q. 45 a. 4 ad 2');
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279 document.write('<OPTION VALUE="#48840">III&ordf; q. 45 a. 4 ad 3');
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280 document.write('<OPTION VALUE="#48841">III&ordf; q. 45 a. 4 ad 4');
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281 document.write('<\/SELECT>');
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282 document.write('<BR><BR>');
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283 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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284 document.write('<\/FORM>');
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285 // -->
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286 //]]>
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287 </script><br />
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288 <hr />
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289 <br /></div>
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290 <div class="D">Quaestio 40</div>
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291 <div class="G">Prooemium</div>
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292 <p title="III q. 40 pr."><a name="48626"><span class="ref">[48626]
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293 III&ordf; q. 40 pr.</span></a> Consequenter, post ea quae pertinent
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294 ad ingressum Christi in mundum vel ad eius principium,
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295 considerandum restat de his quae pertinent ad progressum ipsius. Et
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296 primo, considerandum est de modo conversationis ipsius; secundo, de
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297 tentatione eius; tertio, de doctrina; quarto, de miraculis. Circa
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298 primum quaeruntur quatuor. Primo, utrum Christus debuerit
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299 solitariam vitam ducere, an inter homines conversari. Secundo,
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300 utrum debuerit austeram vitam ducere in cibo et potu et vestitu, an
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301 aliis communem. Tertio, utrum debuerit abiecte vivere in hoc mundo,
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302 an cum divitiis et honore. Quarto, utrum debuerit secundum legem
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303 vivere.</p>
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304 <br />
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305 <div class="E">Articulus 1</div>
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306 <p title="III q. 40 a. 1 arg. 1"><a name="48627"><span class=
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307 "ref">[48627] III&ordf; q. 40 a. 1 arg. 1</span></a> Ad primum sic
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308 proceditur. Videtur quod Christus non debuerit inter homines
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309 conversari, sed solitariam agere vitam. Oportebat enim quod
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310 Christus sua conversatione non solum se hominem ostenderet, sed
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311 etiam Deum. Sed Deum non convenit cum hominibus conversari, dicitur
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312 enim Dan. II, <i>exceptis diis, quorum non est cum hominibus
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313 conversatio</i>; et philosophus dicit, in I Polit., quod ille qui
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314 solitarius vivit, aut est bestia, si scilicet propter saevitiam hoc
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315 faciat, aut est Deus, si hoc faciat propter contemplandam
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316 veritatem. Ergo videtur quod non fuerit conveniens Christum inter
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317 homines conversari.</p>
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318 <p title="III q. 40 a. 1 arg. 2"><a name="48628"><span class=
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319 "ref">[48628] III&ordf; q. 40 a. 1 arg. 2</span></a> Praeterea,
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320 Christus, dum in carne mortali vixit, debuit perfectissimam vitam
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321 ducere. Perfectissima autem vita est contemplativa, ut in secunda
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322 parte habitum est. Ad vitam autem contemplativam maxime competit
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323 solitudo, secundum illud Osee II, <i>ducam eam in solitudinem, et
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324 loquar ad cor eius</i>. Ergo videtur quod Christus debuerit
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325 solitariam vitam ducere.</p>
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326 <p title="III q. 40 a. 1 arg. 3"><a name="48629"><span class=
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327 "ref">[48629] III&ordf; q. 40 a. 1 arg. 3</span></a> Praeterea,
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328 conversatio Christi debuit esse uniformis, quia semper in eo debuit
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329 apparere quod optimum est. Sed quandoque Christus solitaria loca
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330 quaerebat, turbas declinans, unde Remigius dicit, super Matth.,
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331 <i>tria refugia legitur dominus habuisse, navim, montem et
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332 desertum, ad quorum alterum, quotiescumque a turbis comprimebatur,
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333 conscendebat</i>. Ergo et semper debuit solitariam vitam agere.</p>
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334 <p title="III q. 40 a. 1 s. c."><a name="48630"><span class=
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335 "ref">[48630] III&ordf; q. 40 a. 1 s. c.</span></a> Sed contra est
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336 quod dicitur Baruch III, <i>post haec in terris visus est, et cum
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337 hominibus conversatus est</i>.</p>
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338 <p title="III q. 40 a. 1 co."><a name="48631"><span class=
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339 "ref">[48631] III&ordf; q. 40 a. 1 co.</span></a> Respondeo
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340 dicendum quod conversatio Christi talis debuit esse ut conveniret
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341 fini incarnationis, secundum quam venit in mundum. Venit autem in
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342 mundum, primo quidem, ad manifestandum veritatem, sicut ipse dicit,
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343 Ioan. XVIII, <i>in hoc natus sum, et ad hoc veni in mundum, ut
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344 testimonium perhibeam veritati</i>. Et ideo non debebat se
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345 occultare, vitam solitariam agens, sed in publicum procedere,
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346 publice praedicando. Unde, Luc. IV, dicit illis qui volebant eum
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347 detinere, <i>quia et aliis civitatibus oportet me evangelizare
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348 regnum Dei, quia ideo missus sum</i>. Secundo, venit ad hoc ut
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349 homines a peccato liberaret, secundum illud I Tim. I, <i>Christus
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350 Iesus venit in hunc mundum peccatores salvos facere</i>. Et ideo,
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351 ut Chrysostomus dicit, <i>licet in eodem loco manendo posset
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352 Christus omnes ad se attrahere, ut eius praedicationem audirent,
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353 non tamen hoc fecit, praebens nobis exemplum ut perambulemus et
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354 requiramus pereuntes, sicut pastor ovem perditam, et medicus
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355 accedit ad infirmum</i>. Tertio, venit ut per ipsum habeamus
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356 accessum ad Deum, ut dicitur Rom. V. Et ita, familiariter cum
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357 hominibus conversando, conveniens fuit ut hominibus fiduciam daret
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358 ad se accedendi. Unde dicitur Matth. IX, <i>factum est, discumbente
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359 eo in domo, ecce, multi publicani et peccatores venientes
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360 discumbebant cum Iesu et discipulis eius</i>. Quod exponens
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361 Hieronymus dicit, <i>viderant publicanum, a peccatis ad meliora
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362 conversum, locum invenisse poenitentiae, et ob id etiam ipsi non
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363 desperant salutem</i>.</p>
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364 <p title="III q. 40 a. 1 ad 1"><a name="48632"><span class=
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365 "ref">[48632] III&ordf; q. 40 a. 1 ad 1</span></a> Ad primum ergo
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366 dicendum quod Christus per humanitatem suam voluit manifestare
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367 divinitatem. Et ideo, conversando cum hominibus, quod est proprium
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368 hominis, manifestavit omnibus suam divinitatem, praedicando et
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369 miracula faciendo, et innocenter et iuste inter homines
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370 conversando.</p>
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371 <p title="III q. 40 a. 1 ad 2"><a name="48633"><span class=
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372 "ref">[48633] III&ordf; q. 40 a. 1 ad 2</span></a> Ad secundum
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373 dicendum quod, sicut in secunda parte dictum est, vita
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374 contemplativa simpliciter est melior quam activa quae occupatur
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375 circa corporales actus, sed vita activa secundum quam aliquis
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376 praedicando et docendo contemplata aliis tradit, est perfectior
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377 quam vita quae solum contemplatur, quia talis vita praesupponit
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378 abundantiam contemplationis. Et ideo Christus talem vitam
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379 elegit.</p>
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380 <p title="III q. 40 a. 1 ad 3"><a name="48634"><span class=
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381 "ref">[48634] III&ordf; q. 40 a. 1 ad 3</span></a> Ad tertium
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382 dicendum quod actio Christi fuit nostra instructio. Et ideo, ut
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383 daret exemplum praedicatoribus quod non semper se darent in
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384 publicum, ideo quandoque dominus se a turbis retraxit. Quod quidem
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385 legitur fecisse propter tria. Quandoque quidem propter corporalem
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386 quietem. Unde Marci VI dicitur quod dominus dixit discipulis,
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387 <i>venite seorsum in desertum locum, et requiescite pusillum. Erant
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388 enim qui veniebant et redibant multi, et nec spatium manducandi
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389 habebant</i>. Quandoque vero causa orationis. Unde dicitur Luc. VI,
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390 <i>factum est in illis diebus, exiit in montem orare, et erat
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391 pernoctans in oratione Dei</i>. Ubi dicit Ambrosius quod <i>ad
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392 praecepta virtutis suo nos informat exemplo</i>. Quandoque vero ut
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393 doceat favorem humanum vitare. Unde super illud Matth. V, <i>videns
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394 Iesus turbas ascendit in montem</i>, dicit Chrysostomus, <i>per hoc
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395 quod non in civitate et foro, sed in monte et solitudine sedit,
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396 erudivit nos nihil ad ostentationem facere, et a tumultibus
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397 abscedere, et maxime cum de necessariis disputare oporteat</i>.</p>
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398 <br />
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399 <div class="E">Articulus 2</div>
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400 <p title="III q. 40 a. 2 arg. 1"><a name="48635"><span class=
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401 "ref">[48635] III&ordf; q. 40 a. 2 arg. 1</span></a> Ad secundum
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402 sic proceditur. Videtur quod Christum decuerit austeram vitam
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403 ducere in hoc mundo. Christus enim multo magis praedicavit
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404 perfectionem vitae quam Ioannes. Sed Ioannes austeram vitam duxit,
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405 ut suo exemplo homines ad perfectionem vitae provocaret, dicitur
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406 enim, Matth. III, quod <i>ipse Ioannes habebat vestimentum de pilis
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407 camelorum, et zonam pelliceam circa lumbos suos, esca autem eius
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408 erant locustae et mel sylvestre</i>; quod exponens Chrysostomus
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409 dicit, <i>erat mirabile in humano corpore tantam patientiam videre,
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410 quod et Iudaeos magis attrahebat</i>. Ergo videtur quod multo magis
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411 Christum decuerit austeritas vitae.</p>
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412 <p title="III q. 40 a. 2 arg. 2"><a name="48636"><span class=
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413 "ref">[48636] III&ordf; q. 40 a. 2 arg. 2</span></a> Praeterea,
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414 abstinentia ad continentiam ordinatur, dicitur enim Osee IV,
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415 <i>comedentes non saturabuntur, fornicati sunt, et non
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416 cessaverunt</i>. Sed Christus continentiam et in se servavit, et
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417 aliis servandam proposuit, cum dixit, Matth. XIX, <i>sunt eunuchi
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418 qui se castraverunt propter regnum caelorum, qui potest capere,
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419 capiat</i>. Ergo videtur quod Christus in se, et in suis
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420 discipulis, austeritatem vitae servare debuerit.</p>
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421 <p title="III q. 40 a. 2 arg. 3"><a name="48637"><span class=
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diff changeset
422 "ref">[48637] III&ordf; q. 40 a. 2 arg. 3</span></a> Praeterea,
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423 ridiculum videtur ut aliquis districtiorem vitam incipiat, et ab ea
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424 in laxiorem revertatur, potest enim dici contra eum quod habetur
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425 Luc. XIV, <i>hic homo coepit aedificare, et non potuit
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426 consummare</i>. Christus autem districtissimam vitam incoepit post
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427 Baptismum, manens in deserto et ieiunans quadraginta diebus et
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428 quadraginta noctibus. Ergo videtur non fuisse congruum quod post
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429 tantam vitae districtionem ad communem vitam rediret.</p>
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430 <p title="III q. 40 a. 2 s. c."><a name="48638"><span class=
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431 "ref">[48638] III&ordf; q. 40 a. 2 s. c.</span></a> Sed contra est
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diff changeset
432 quod dicitur Matth. XI, <i>venit filius hominis manducans et
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433 bibens</i>.</p>
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434 <p title="III q. 40 a. 2 co."><a name="48639"><span class=
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diff changeset
435 "ref">[48639] III&ordf; q. 40 a. 2 co.</span></a> Respondeo
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diff changeset
436 dicendum quod sicut dictum est, congruum erat incarnationis fini ut
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437 Christus non ageret solitariam vitam, sed cum hominibus
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438 conversaretur. Qui autem cum aliquibus conversatur,
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diff changeset
439 convenientissimum est ut se eis in conversatione conformet,
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diff changeset
440 secundum illud apostoli, I Cor. IX, <i>omnibus omnia factus
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441 sum</i>. Et ideo convenientissimum fuit ut Christus in cibo et potu
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442 communiter se sicut alii haberet. Unde Augustinus dicit, contra
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diff changeset
443 Faustum, quod <i>Ioannes dictus est non manducans neque bibens,
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444 quia illo victu quo Iudaei utebantur, non utebatur. Hoc ergo
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445 dominus nisi uteretur, non in eius comparatione manducans bibensque
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446 diceretur</i>.</p>
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447 <p title="III q. 40 a. 2 ad 1"><a name="48640"><span class=
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448 "ref">[48640] III&ordf; q. 40 a. 2 ad 1</span></a> Ad primum ergo
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diff changeset
449 dicendum quod dominus in sua conversatione exemplum perfectionis
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450 dedit in omnibus quae per se pertinent ad salutem. Ipsa autem
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451 abstinentia cibi et potus non per se pertinet ad salutem, secundum
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diff changeset
452 illud Rom. XIV, <i>non est regnum Dei esca et potus</i>. Et
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diff changeset
453 Augustinus dicit, in libro de quaestionibus Evang., exponens illud
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diff changeset
454 Matth. XI, iustificata est sapientia a filiis suis, quia scilicet
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diff changeset
455 sancti apostoli intellexerunt regnum Dei non esse in esca et potu,
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456 sed in aequanimitate tolerandi, quos nec copia sublevat nec
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457 deprimit egestas. Et in III de Doct. Christ., dicit quod <i>in
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458 omnibus talibus non usus rerum, sed libido utentis in culpa
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459 est</i>. Utraque autem vita est licita et laudabilis, ut scilicet
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460 aliquis a communi consortio hominum segregatus abstinentiam servet;
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461 et ut in societate aliorum positus communi vita utatur. Et ideo
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diff changeset
462 dominus voluit utriusque vitae exemplum dare hominibus. Ioannes
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463 autem, sicut Chrysostomus dicit, super Matth., <i>nihil plus
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464 ostendit praeter vitam et iustitiam. Christus autem et a miraculis
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465 testimonium habebat. Dimittens ergo Ioannem ieiunio fulgere, ipse
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466 contrariam incessit viam, ad mensam intrans publicanorum, et
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467 manducans et bibens</i>.</p>
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468 <p title="III q. 40 a. 2 ad 2"><a name="48641"><span class=
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469 "ref">[48641] III&ordf; q. 40 a. 2 ad 2</span></a> Ad secundum
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diff changeset
470 dicendum quod, sicut alii homines per abstinentiam consequuntur
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diff changeset
471 virtutem continendi, ita etiam Christus, in se et suis per virtutem
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472 suae divinitatis carnem comprimebat. Unde, sicut legitur Matth. IX,
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473 <i>Pharisaei et discipuli Ioannis ieiunabant, non autem discipuli
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474 Christi</i>. Quod exponens Beda dicit quod <i>Ioannes vinum et
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475 siceram non bibit, quia illi abstinentia meritum auget cui potentia
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476 nulla inerat naturae. Dominus autem, cui naturaliter suppetebat
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477 delicta donare, cur eos declinaret quos abstinentibus poterat
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478 reddere puriores?</i></p>
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diff changeset
479 <p title="III q. 40 a. 2 ad 3"><a name="48642"><span class=
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diff changeset
480 "ref">[48642] III&ordf; q. 40 a. 2 ad 3</span></a> Ad tertium
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diff changeset
481 dicendum quod, sicut Chrysostomus dicit, super Matth., <i>ut discas
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diff changeset
482 quam magnum bonum est ieiunium, et qualiter scutum est adversus
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483 Diabolum, et quoniam post Baptismum non lasciviae, sed ieiunio
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484 intendere oportet, ipse ieiunavit, non eo indigens, sed nos
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485 instruens. Non autem ultra processit ieiunando quam Moyses et
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diff changeset
486 Elias, ne incredibilis videretur carnis assumptio</i>. Secundum
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487 mysterium autem, ut Gregorius dicit, quadragenarius numerus exemplo
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diff changeset
488 Christi in ieiunio custoditur, quia <i>virtus Decalogi per libros
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diff changeset
489 quatuor sancti Evangelii impletur, denarius enim quater ductus in
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diff changeset
490 quadragenarium surgit. Vel, quia in hoc mortali corpore ex quatuor
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491 elementis subsistimus, per cuius voluntatem praeceptis dominicis
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492 contraimus, quae per Decalogum sunt accepta</i>. Vel, secundum
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diff changeset
493 Augustinum, in libro octogintatrium quaest., <i>omnis sapientiae
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494 disciplina est creatorem creaturamque cognoscere. Creator est
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495 Trinitas, pater et filius et spiritus sanctus. Creatura vero partim
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496 est invisibilis, sicut anima, cui ternarius numerus tribuitur,
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diff changeset
497 diligere enim Deum tripliciter iubemur, ex toto corde, ex tota
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498 anima, ex tota mente, partim visibilis, sicut corpus, cui
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499 quaternarius debetur propter calidum, humidum, frigidum et siccum.
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500 Denarius ergo numerus, qui totam insinuat disciplinam, quater
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501 ductus, idest numero qui corpori tribuitur multiplicatus, quia per
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502 corpus administratio geritur, quadragenarium conficit numerum. Et
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diff changeset
503 ideo tempus quo ingemiscimus et dolemus, quadragenario numero
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504 celebratur</i>. Nec tamen incongruum fuit ut Christus post ieiunium
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505 et desertum ad communem vitam rediret. Hoc enim convenit vitae
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506 secundum quam aliquis contemplata aliis tradit, quam Christum
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507 dicimus assumpsisse, ut primo contemplationi vacet, et postea ad
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508 publicum actionis descendat aliis convivendo. Unde et Beda dicit,
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509 super Marc., <i>ieiunavit Christus, ne praeceptum declinares,
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510 manducavit cum peccatoribus, ut, gratiam cernens, agnosceres
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511 potestatem</i>.</p>
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512 <br />
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513 <div class="E">Articulus 3</div>
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514 <p title="III q. 40 a. 3 arg. 1"><a name="48643"><span class=
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diff changeset
515 "ref">[48643] III&ordf; q. 40 a. 3 arg. 1</span></a> Ad tertium sic
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516 proceditur. Videtur quod Christus in hoc mundo non debuerit
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517 pauperem vitam ducere. Christus enim debuit eligibilissimam vitam
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518 assumere. Sed eligibilissima vita est quae est mediocris inter
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diff changeset
519 divitias et paupertatem, dicitur enim Proverb. XXX, <i>mendicitatem
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520 et divitias ne dederis mihi, tribue tantum victui meo
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521 necessaria</i>. Ergo Christus non debuit pauperem vitam ducere, sed
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522 moderatam.</p>
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523 <p title="III q. 40 a. 3 arg. 2"><a name="48644"><span class=
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diff changeset
524 "ref">[48644] III&ordf; q. 40 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
525 exteriores divitiae ad usum corporis ordinantur quantum ad victum
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526 et vestitum. Sed Christus in victu et vestitu communem vitam duxit,
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diff changeset
527 secundum modum aliorum quibus convivebat. Ergo videtur quod etiam
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528 in divitiis et paupertate communem modum vivendi servare debuit, et
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529 non uti maxima paupertate.</p>
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530 <p title="III q. 40 a. 3 arg. 3"><a name="48645"><span class=
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diff changeset
531 "ref">[48645] III&ordf; q. 40 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
532 Christus maxime homines invitavit ad exemplum humilitatis, secundum
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diff changeset
533 illud Matth. XI, <i>discite a me, quia mitis sum et humilis</i>.
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diff changeset
534 Sed humilitas maxime commendatur in divitibus, ut dicitur I ad Tim.
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535 ult., <i>divitibus huius saeculi praecipe non altum sapere</i>.
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536 Ergo videtur quod Christus non debuit ducere pauperem vitam.</p>
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diff changeset
537 <p title="III q. 40 a. 3 s. c."><a name="48646"><span class=
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diff changeset
538 "ref">[48646] III&ordf; q. 40 a. 3 s. c.</span></a> Sed contra est
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diff changeset
539 quod dicitur Matth. VIII, <i>filius hominis non habet ubi caput
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diff changeset
540 reclinet</i>. Quasi dicat, secundum Hieronymum, <i>quid me propter
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diff changeset
541 divitias et saeculi lucra cupis sequi, cum tantae sim paupertatis
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542 ut nec hospitiolum quidem habeam, et tecto utar non meo?</i> Et
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diff changeset
543 super illud Matth. XVII, <i>ut non scandalizemus eos vade ad
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diff changeset
544 mare</i>, dicit Hieronymus, <i>hoc, simpliciter intellectum,
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diff changeset
545 aedificat auditorem, dum audit tantae dominum fuisse paupertatis ut
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546 unde tributa pro se et apostolo redderet, non habuerit</i>.</p>
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diff changeset
547 <p title="III q. 40 a. 3 co."><a name="48647"><span class=
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diff changeset
548 "ref">[48647] III&ordf; q. 40 a. 3 co.</span></a> Respondeo
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diff changeset
549 dicendum quod Christum decuit in hoc mundo pauperem vitam ducere.
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550 Primo quidem, quia hoc erat congruum praedicationis officio,
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diff changeset
551 propter quod venisse se dicit, Marc. I, <i>eamus in proximos vicos
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552 et civitates, ut et ibi praedicem, ad hoc enim veni</i>. Oportet
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diff changeset
553 autem praedicatores verbi Dei, ut omnino vacent praedicationi,
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554 omnino a saecularium rerum cura esse absolutos. Quod facere non
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diff changeset
555 possunt qui divitias possident. Unde et ipse dominus, apostolos ad
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diff changeset
556 praedicandum mittens, dicit eis, <i>nolite possidere aurum neque
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diff changeset
557 argentum</i>. Et ipsi apostoli dicunt, Act. VI, <i>non est aequum
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diff changeset
558 nos relinquere verbum et ministrare mensis</i>. Secundo quia, sicut
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diff changeset
559 mortem corporalem assumpsit ut nobis vitam largiretur spiritualem,
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diff changeset
560 ita corporalem paupertatem sustinuit ut nobis spirituales divitias
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diff changeset
561 largiretur, secundum illud II Cor. VIII, <i>scitis gratiam domini
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diff changeset
562 nostri Iesu Christi, quoniam propter nos egenus factus est, ut
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diff changeset
563 illius inopia divites essemus</i>. Tertio ne, si divitias haberet,
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diff changeset
564 cupiditati eius praedicatio adscriberetur. Unde Hieronymus dicit,
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diff changeset
565 super Matth., quod, si discipuli divitias habuissent, videbantur
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566 non causa salutis hominum, sed causa lucri praedicasse. Et eadem
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diff changeset
567 ratio est de Christo. Quarto, ut tanto maior virtus divinitatis
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568 eius ostenderetur, quanto per paupertatem videbatur abiectior. Unde
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569 dicitur in quodam sermone Ephesini Concilii, <i>omnia paupera et
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diff changeset
570 vilia elegit, omnia mediocria et plurimis obscura, ut divinitas
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571 cognosceretur orbem terrarum transformasse. Propterea pauperculam
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572 elegit matrem, pauperiorem patriam, egens fit pecuniis. Et hoc tibi
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diff changeset
573 exponat praesepe</i>.</p>
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diff changeset
574 <p title="III q. 40 a. 3 ad 1"><a name="48648"><span class=
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diff changeset
575 "ref">[48648] III&ordf; q. 40 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
576 dicendum quod superabundantia divitiarum et mendicitas vitanda
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diff changeset
577 videntur ab his qui volunt vivere secundum virtutem, inquantum sunt
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578 occasiones peccandi, abundantia namque divitiarum est superbiendi
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diff changeset
579 occasio; mendicitas vero est occasio furandi et mentiendi, aut
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diff changeset
580 etiam periurandi. Quia vero Christus peccati capax non erat,
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diff changeset
581 propter hanc causam, ex qua Salomon haec vitabat, Christo vitanda
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582 non erant. Neque tamen quaelibet mendicitas est furandi et
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diff changeset
583 periurandi occasio, ut ibidem Salomon subdere videtur, sed sola
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diff changeset
584 illa quae est contraria voluntati, ad quam vitandam homo furatur et
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diff changeset
585 periurat. Sed paupertas voluntaria hoc periculum non habet. Et
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586 talem paupertatem Christus elegit.</p>
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diff changeset
587 <p title="III q. 40 a. 3 ad 2"><a name="48649"><span class=
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diff changeset
588 "ref">[48649] III&ordf; q. 40 a. 3 ad 2</span></a> Ad secundum
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diff changeset
589 dicendum quod communi vita uti quantum ad victum et vestitum potest
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diff changeset
590 aliquis non solum divitias possidendo, sed etiam a divitibus
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diff changeset
591 necessaria accipiendo. Quod etiam circa Christum factum est,
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diff changeset
592 dicitur enim Lucae VIII, quod mulieres quaedam sequebantur
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diff changeset
593 Christum, quae ministrabant ei de facultatibus suis. Ut enim
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diff changeset
594 Hieronymus dicit, contra Vigilantium, <i>consuetudinis Iudaicae
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595 fuit, nec ducebatur in culpam, more gentis antiquo, ut mulieres de
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diff changeset
596 substantia sua victum et vestitum praeceptoribus suis ministrarent.
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597 Hoc autem, quia scandalum facere poterat in nationibus, Paulus se
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diff changeset
598 abiecisse commemorat</i>. Sic ergo communis victus poterat esse
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diff changeset
599 sine sollicitudine impediente praedicationis officium, non autem
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600 divitiarum possessio.</p>
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diff changeset
601 <p title="III q. 40 a. 3 ad 3"><a name="48650"><span class=
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diff changeset
602 "ref">[48650] III&ordf; q. 40 a. 3 ad 3</span></a> Ad tertium
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diff changeset
603 dicendum quod in eo qui ex necessitate pauper est, humilitas non
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parents: 26
diff changeset
604 multum commendatur. Sed in eo qui voluntarie pauper est, sicut fuit
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parents: 26
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605 Christus, ipsa paupertas est maximae humilitatis indicium.</p>
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diff changeset
606 <br />
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diff changeset
607 <div class="E">Articulus 4</div>
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diff changeset
608 <p title="III q. 40 a. 4 arg. 1"><a name="48651"><span class=
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diff changeset
609 "ref">[48651] III&ordf; q. 40 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
610 proceditur. Videtur quod Christus non fuerit conversatus secundum
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diff changeset
611 legem. Lex enim praecipiebat ut nihil operis in sabbato fieret,
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diff changeset
612 sicut <i>Deus die septimo requievit ab omni opere quod
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613 patrarat</i>. Sed ipse in sabbato curavit hominem, et ei mandavit
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diff changeset
614 ut tolleret lectum suum. Ergo videtur quod non fuerit secundum
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parents: 26
diff changeset
615 legem conversatus.</p>
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diff changeset
616 <p title="III q. 40 a. 4 arg. 2"><a name="48652"><span class=
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diff changeset
617 "ref">[48652] III&ordf; q. 40 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
618 eadem Christus fecit et docuit, secundum illud Act. I, <i>coepit
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diff changeset
619 Iesus facere et docere</i>. Sed ipse docuit, Matth. XV, quod
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diff changeset
620 <i>omne quod intrat in os, non coinquinat hominem</i>, quod est
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diff changeset
621 contra praeceptum legis, quae per esum et contactum quorundam
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622 animalium dicebat hominem immundum fieri, ut patet Levit. XI. Ergo
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diff changeset
623 videtur quod ipse non fuerit secundum legem conversatus.</p>
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diff changeset
624 <p title="III q. 40 a. 4 arg. 3"><a name="48653"><span class=
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diff changeset
625 "ref">[48653] III&ordf; q. 40 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
626 idem iudicium videtur esse facientis et consentientis, secundum
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diff changeset
627 illud Rom. I, <i>non solum illi qui faciunt, sed qui consentiunt
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628 facientibus</i>. Sed Christus consensit discipulis solventibus
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diff changeset
629 legem in hoc quod sabbato spicas vellebant, excusando eos, ut
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diff changeset
630 habetur Matth. XII. Ergo videtur quod Christus non conversatus
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diff changeset
631 fuerit secundum legem.</p>
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diff changeset
632 <p title="III q. 40 a. 4 s. c."><a name="48654"><span class=
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diff changeset
633 "ref">[48654] III&ordf; q. 40 a. 4 s. c.</span></a> Sed contra est
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diff changeset
634 quod dicitur Matth. V, <i>nolite putare quoniam veni solvere legem
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diff changeset
635 aut prophetas</i>. Quod exponens Chrysostomus dicit, <i>legem
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diff changeset
636 implevit, primo quidem, nihil transgrediendo legalium; secundo,
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diff changeset
637 iustificando per fidem, quod lex per litteram facere non
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638 valebat</i>.</p>
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diff changeset
639 <p title="III q. 40 a. 4 co."><a name="48655"><span class=
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diff changeset
640 "ref">[48655] III&ordf; q. 40 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
641 dicendum quod Christus in omnibus secundum legis praecepta
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642 conversatus est. In cuius signum, etiam voluit circumcidi,
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diff changeset
643 circumcisio enim est quaedam protestatio legis implendae, secundum
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diff changeset
644 illud Galat. V, <i>testificor omni homini circumcidenti se, quoniam
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diff changeset
645 debitor est universae legis faciendae</i>. Voluit autem Christus
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diff changeset
646 secundum legem conversari, primo quidem, ut legem veterem
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diff changeset
647 comprobaret. Secundo, ut eam observando in seipso consummaret et
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diff changeset
648 terminaret, ostendens quod ad ipsum erat ordinata. Tertio, ut
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diff changeset
649 Iudaeis occasionem calumniandi subtraheret. Quarto, ut homines a
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diff changeset
650 servitute legis liberaret, secundum illud Galat. IV, <i>misit Deus
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diff changeset
651 filium suum factum sub lege, ut eos qui sub lege erant
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diff changeset
652 redimeret</i>.</p>
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diff changeset
653 <p title="III q. 40 a. 4 ad 1"><a name="48656"><span class=
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diff changeset
654 "ref">[48656] III&ordf; q. 40 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
655 dicendum quod dominus super hoc se excusat a transgressione legis
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parents: 26
diff changeset
656 tripliciter. Uno quidem modo, quia per praeceptum de
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diff changeset
657 sanctificatione sabbati non interdicitur opus divinum, sed humanum
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diff changeset
658 opus, quamvis enim Deus die septima cessaverit a novis creaturis
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parents: 26
diff changeset
659 condendis, semper tamen operatur in rerum conservatione et
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diff changeset
660 gubernatione. Quod autem Christus miracula faciebat, erat operis
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parents: 26
diff changeset
661 divini. Unde ipse dicit, Ioan. V, <i>pater meus usque modo
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diff changeset
662 operatur, et ego operor</i>. Secundo, excusat se per hoc quod illo
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parents: 26
diff changeset
663 praecepto non prohibentur opera quae sunt de necessitate salutis
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diff changeset
664 corporalis. Unde ipse dicit, Luc. XIII, <i>unusquisque vestrum non
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diff changeset
665 solvet sabbato bovem suum aut asinum a praesepio, et ducit
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666 adaquare?</i> Et infra, XIV, <i>cuius vestrum asinus aut bos in
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diff changeset
667 puteum cadit, et non continuo extrahet illum die sabbati?</i>
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diff changeset
668 Manifestum est autem quod opera miraculorum quae Christus faciebat,
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diff changeset
669 ad salutem corporis et animae pertinebant. Tertio, quia illo
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diff changeset
670 praecepto non prohibentur opera quae pertinent ad Dei cultum unde
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diff changeset
671 dicit, Matth. XII, <i>an non legistis in lege quia sabbatis
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diff changeset
672 sacerdotes in templo sabbatum violant, et sine crimine sunt?</i> Et
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diff changeset
673 Ioan. VII dicitur quod <i>circumcisionem accipit homo in
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diff changeset
674 sabbato</i>. Quod autem Christus paralytico mandavit ut lectum suum
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diff changeset
675 sabbato portaret, ad cultum Dei pertinebat, idest ad laudem
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diff changeset
676 virtutis divinae. Et patet quod sabbatum non solvebat. Quamvis hoc
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diff changeset
677 ei Iudaei falso obiicerent, dicentes, Ioan. IX, <i>non est hic homo
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diff changeset
678 a Deo, qui sabbatum non custodit</i>.</p>
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diff changeset
679 <p title="III q. 40 a. 4 ad 2"><a name="48657"><span class=
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diff changeset
680 "ref">[48657] III&ordf; q. 40 a. 4 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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diff changeset
681 dicendum quod Christus voluit ostendere per illa verba quod homo
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diff changeset
682 non redditur immundus secundum animam ex usu ciborum quorumcumque
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diff changeset
683 secundum suam naturam, sed solum secundum quandam significationem.
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diff changeset
684 Quod autem in lege quidam cibi dicuntur immundi, hoc est propter
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diff changeset
685 quandam significationem. Unde Augustinus dicit, contra Faustum,
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diff changeset
686 <i>si de porco et agno requiratur, utrumque natura mundum est, quia
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diff changeset
687 omnis creatura Dei bona est, quadam vero significatione agnus
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diff changeset
688 mundus, porcus immundus est</i>.</p>
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diff changeset
689 <p title="III q. 40 a. 4 ad 3"><a name="48658"><span class=
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diff changeset
690 "ref">[48658] III&ordf; q. 40 a. 4 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
691 dicendum quod etiam discipuli, quando esurientes spicas sabbato
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parents: 26
diff changeset
692 vellebant, a transgressione legis excusantur propter necessitatem
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parents: 26
diff changeset
693 famis, sicut et David non fuit transgressor legis quando, propter
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diff changeset
694 necessitatem famis, comedit panes quos ei edere non licebat.</p>
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diff changeset
695 <br />
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diff changeset
696 <div class="D">Quaestio 41</div>
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diff changeset
697 <div class="G">Prooemium</div>
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parents: 26
diff changeset
698 <p title="III q. 41 pr."><a name="48659"><span class="ref">[48659]
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parents: 26
diff changeset
699 III&ordf; q. 41 pr.</span></a> Deinde considerandum est de
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parents: 26
diff changeset
700 tentatione Christi. Et circa hoc quaeruntur quatuor. Primo, utrum
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diff changeset
701 fuerit conveniens Christum tentari. Secundo, de loco tentationis.
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diff changeset
702 Tertio, de tempore. Quarto, de modo et ordine tentationum.</p>
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diff changeset
703 <br />
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diff changeset
704 <div class="E">Articulus 1</div>
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diff changeset
705 <p title="III q. 41 a. 1 arg. 1"><a name="48660"><span class=
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diff changeset
706 "ref">[48660] III&ordf; q. 41 a. 1 arg. 1</span></a> Ad primum sic
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diff changeset
707 proceditur. Videtur quod Christo tentari non conveniebat. Tentare
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parents: 26
diff changeset
708 enim est experimentum sumere. Quod quidem non fit nisi de re
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parents: 26
diff changeset
709 ignota. Sed virtus Christi erat nota etiam Daemonibus, dicitur enim
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diff changeset
710 Luc. IV, quod <i>non sinebat Daemonia loqui, quia sciebant eum esse
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diff changeset
711 Christum</i>. Ergo videtur quod non decuerit Christum tentari.</p>
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diff changeset
712 <p title="III q. 41 a. 1 arg. 2"><a name="48661"><span class=
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diff changeset
713 "ref">[48661] III&ordf; q. 41 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
714 Christus ad hoc venerat ut opera Diaboli dissolveret, secundum
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diff changeset
715 illud I Ioan. III, <i>in hoc apparuit filius Dei, ut dissolvat
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parents: 26
diff changeset
716 opera Diaboli</i>. Sed non est eiusdem dissolvere opera alicuius,
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diff changeset
717 et ea pati. Et ita videtur inconveniens fuisse quod Christus
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parents: 26
diff changeset
718 pateretur se tentari a Diabolo.</p>
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diff changeset
719 <p title="III q. 41 a. 1 arg. 3"><a name="48662"><span class=
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diff changeset
720 "ref">[48662] III&ordf; q. 41 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
721 triplex est tentatio, scilicet a carne, a mundo, a Diabolo. Sed
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diff changeset
722 Christus non fuit tentatus nec a carne nec a mundo. Ergo nec etiam
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diff changeset
723 debuit tentari a Diabolo.</p>
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diff changeset
724 <p title="III q. 41 a. 1 s. c."><a name="48663"><span class=
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diff changeset
725 "ref">[48663] III&ordf; q. 41 a. 1 s. c.</span></a> Sed contra est
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diff changeset
726 quod dicitur Matth. IV, <i>ductus est Iesus a spiritu in desertum,
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parents: 26
diff changeset
727 ut tentaretur a Diabolo</i>.</p>
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diff changeset
728 <p title="III q. 41 a. 1 co."><a name="48664"><span class=
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diff changeset
729 "ref">[48664] III&ordf; q. 41 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
730 dicendum quod Christus tentari voluit, primo quidem, ut nobis
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parents: 26
diff changeset
731 contra tentationes auxilium ferret. Unde Gregorius dicit, in
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parents: 26
diff changeset
732 homilia, <i>non erat indignum redemptori nostro quod tentari
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parents: 26
diff changeset
733 voluit, qui venerat et occidi, ut sic tentationes nostras suis
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parents: 26
diff changeset
734 tentationibus vinceret, sicut mortem nostram sua morte
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parents: 26
diff changeset
735 superavit</i>. Secundo, propter nostram cautelam, ut nullus,
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parents: 26
diff changeset
736 quantumcumque sanctus, se existimet securum et immunem a
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parents: 26
diff changeset
737 tentatione. Unde etiam post Baptismum tentari voluit, quia, sicut
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parents: 26
diff changeset
738 Hilarius dicit, super Matth., <i>in sanctificatis maxime Diaboli
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parents: 26
diff changeset
739 tentamenta grassantur, quia victoria magis est ei exoptanda de
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parents: 26
diff changeset
740 sanctis</i>. Unde et Eccli. II dicitur, <i>fili, accedens ad
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diff changeset
741 servitutem Dei, sta in iustitia et timore, et praepara animam tuam
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diff changeset
742 ad tentationem</i>. Tertio, propter exemplum, ut scilicet nos
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diff changeset
743 instrueret qualiter Diaboli tentationes vincamus. Unde Augustinus
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diff changeset
744 dicit, in IV de Trin. <i>quod Christus Diabolo se tentandum
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diff changeset
745 praebuit, ut ad superandas tentationes eius mediator esset, non
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diff changeset
746 solum per adiutorium, verum etiam per exemplum</i>. Quarto, ut
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diff changeset
747 nobis fiduciam de sua misericordia largiretur. Unde dicitur Heb.
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diff changeset
748 IV, <i>non habemus pontificem qui non possit compati infirmitatibus
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diff changeset
749 nostris, tentatum autem per omnia, pro similitudine, absque
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diff changeset
750 peccato</i>.</p>
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diff changeset
751 <p title="III q. 41 a. 1 ad 1"><a name="48665"><span class=
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diff changeset
752 "ref">[48665] III&ordf; q. 41 a. 1 ad 1</span></a> Ad primum ergo
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diff changeset
753 dicendum quod, sicut Augustinus dicit, in IX de Civ. Dei,
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diff changeset
754 <i>Christus tantum innotuit Daemonibus quantum voluit, non per id
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diff changeset
755 quod est vita aeterna, sed per quaedam temporalia suae virtutis
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diff changeset
756 effecta</i>, ex quibus quandam coniecturam habebant Christum esse
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diff changeset
757 filium Dei. Sed quia rursus in eo quaedam signa humanae
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diff changeset
758 infirmitatis videbant, non pro certo cognoscebant eum esse filium
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diff changeset
759 Dei. Et ideo eum tentare voluit. Et hoc significatur Matth. IV, ubi
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parents: 26
diff changeset
760 dicitur quod postquam esuriit, accessit tentator ad eum, quia, ut
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diff changeset
761 Hilarius dicit, <i>tentare Christum Diabolus non fuisset ausus,
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diff changeset
762 nisi in eo, per esuritionis infirmitatem, quae sunt hominis
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parents: 26
diff changeset
763 recognosceret</i>. Et hoc etiam patet ex ipso modo tentandi, cum
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diff changeset
764 dixit, <i>si filius Dei es</i>. Quod exponens Gregorius dicit,
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diff changeset
765 <i>quid sibi vult talis sermonis exorsus, nisi quia cognoverat Dei
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parents: 26
diff changeset
766 filium esse venturum, sed venisse per infirmitatem corporis non
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parents: 26
diff changeset
767 putabat?</i></p>
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parents: 26
diff changeset
768 <p title="III q. 41 a. 1 ad 2"><a name="48666"><span class=
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parents: 26
diff changeset
769 "ref">[48666] III&ordf; q. 41 a. 1 ad 2</span></a> Ad secundum
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diff changeset
770 dicendum quod Christus venerat dissolvere opera Diaboli, non
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parents: 26
diff changeset
771 potestative agendo, sed magis ab eo et eius membris patiendo, ut
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parents: 26
diff changeset
772 sic Diabolum vinceret iustitia, non potestate, sicut Augustinus
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parents: 26
diff changeset
773 dicit, XIII de Trin., quod <i>Diabolus non potentia Dei, sed
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parents: 26
diff changeset
774 iustitia superandus fuit</i>. Et ideo circa tentationem Christi
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parents: 26
diff changeset
775 considerandum est quod propria voluntate fecit, et quod a Diabolo
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diff changeset
776 passus fuit. Quod enim tentatori se offerret, fuit propriae
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parents: 26
diff changeset
777 voluntatis. Unde dicitur Matth. IV, <i>ductus est Iesus in desertum
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diff changeset
778 a spiritu, ut tentaretur a Diabolo</i>, quod Gregorius
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parents: 26
diff changeset
779 intelligendum dicit de spiritu sancto, ut scilicet illuc eum
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parents: 26
diff changeset
780 spiritus suus duceret, ubi eum ad tentandum spiritus malignus
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diff changeset
781 inveniret. Sed a Diabolo passus est quod assumeretur vel supra
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diff changeset
782 pinnaculum templi, vel etiam in montem excelsum valde. Nec est
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parents: 26
diff changeset
783 mirum, ut Gregorius dicit, si se ab illo permisit in montem duci,
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parents: 26
diff changeset
784 qui se permisit a membris ipsius crucifigi. Intelligitur autem a
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diff changeset
785 Diabolo assumptus, non quasi ex necessitate, sed quia, ut Origenes
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diff changeset
786 dicit, super Luc., <i>sequebatur eum ad tentationem quasi athleta
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diff changeset
787 sponte procedens</i>.</p>
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diff changeset
788 <p title="III q. 41 a. 1 ad 3"><a name="48667"><span class=
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diff changeset
789 "ref">[48667] III&ordf; q. 41 a. 1 ad 3</span></a> Ad tertium
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diff changeset
790 dicendum quod, sicut apostolus dicit, <i>Christus in omnibus
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diff changeset
791 tentari voluit, absque peccato</i>. Tentatio autem quae est ab
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diff changeset
792 hoste, potest esse sine peccato, quia fit per solam exteriorem
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parents: 26
diff changeset
793 suggestionem. Tentatio autem quae est a carne, non potest esse sine
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diff changeset
794 peccato, quia haec tentatio fit per delectationem et
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diff changeset
795 concupiscentiam; et, sicut Augustinus dicit, <i>nonnullum peccatum
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diff changeset
796 est cum caro concupiscit adversus spiritum</i>. Et ideo Christus
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diff changeset
797 tentari voluit ab hoste, sed non a carne.</p>
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diff changeset
798 <br />
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diff changeset
799 <div class="E">Articulus 2</div>
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diff changeset
800 <p title="III q. 41 a. 2 arg. 1"><a name="48668"><span class=
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diff changeset
801 "ref">[48668] III&ordf; q. 41 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
802 sic proceditur. Videtur quod Christus non debuit tentari in
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diff changeset
803 deserto. Christus enim tentari voluit propter exemplum nostrum, ut
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diff changeset
804 dictum est. Sed exemplum debet manifeste proponi illis qui sunt per
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diff changeset
805 exemplum informandi. Non ergo debuit in deserto tentari.</p>
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diff changeset
806 <p title="III q. 41 a. 2 arg. 2"><a name="48669"><span class=
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diff changeset
807 "ref">[48669] III&ordf; q. 41 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
808 Chrysostomus dicit, super Matth., quod <i>tunc maxime instat
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diff changeset
809 Diabolus ad tentandum, cum viderit solitarios. Unde et in principio
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diff changeset
810 mulierem tentavit sine viro eam inveniens</i>. Et sic videtur, per
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parents: 26
diff changeset
811 hoc quod in desertum ivit ut tentaretur, quod tentationi se
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diff changeset
812 exposuit. Cum ergo eius tentatio sit nostrum exemplum, videtur quod
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diff changeset
813 etiam alii debeant se ingerere ad tentationes suscipiendas. Quod
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diff changeset
814 tamen videtur esse periculosum, cum magis tentationum occasiones
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diff changeset
815 vitare debeamus.</p>
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diff changeset
816 <p title="III q. 41 a. 2 arg. 3"><a name="48670"><span class=
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diff changeset
817 "ref">[48670] III&ordf; q. 41 a. 2 arg. 3</span></a> Praeterea,
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diff changeset
818 Matth. IV ponitur secunda Christi tentatio qua <i>Diabolus Christum
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diff changeset
819 assumpsit in sanctam civitatem, et statuit eum super pinnaculum
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diff changeset
820 templi</i>, quod quidem non erat in deserto. Non ergo tentatus est
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diff changeset
821 solum in deserto.</p>
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diff changeset
822 <p title="III q. 41 a. 2 s. c."><a name="48671"><span class=
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diff changeset
823 "ref">[48671] III&ordf; q. 41 a. 2 s. c.</span></a> Sed contra est
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diff changeset
824 quod dicitur Marc. I, quod <i>erat Iesus in deserto quadraginta
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diff changeset
825 diebus et quadraginta noctibus, et tentabatur a Satana</i>.</p>
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diff changeset
826 <p title="III q. 41 a. 2 co."><a name="48672"><span class=
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diff changeset
827 "ref">[48672] III&ordf; q. 41 a. 2 co.</span></a> Respondeo
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diff changeset
828 dicendum quod, sicut dictum est, Christus propria voluntate se
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diff changeset
829 Diabolo exhibuit ad tentandum, sicut etiam propria voluntate se
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diff changeset
830 membris eius exhibuit ad occidendum, alioquin Diabolus eum advenire
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diff changeset
831 non auderet. Diabolus autem magis attentat aliquem cum est
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diff changeset
832 solitarius, quia, ut dicitur Eccle. IV, <i>si quispiam praevaluerit
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diff changeset
833 contra unum, duo resistunt ei</i>. Et inde est quod Christus in
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diff changeset
834 desertum exivit, quasi ad campum certaminis, ut ibi a Diabolo
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diff changeset
835 tentaretur. Unde Ambrosius dicit, super Luc., quod <i>Christus
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diff changeset
836 agebatur in desertum consilio, ut Diabolum provocaret</i>. Nam nisi
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diff changeset
837 ille certasset, scilicet Diabolus, non iste vicisset, idest
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diff changeset
838 Christus. Addit autem et alias rationes, dicens hoc Christum
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diff changeset
839 fecisse mysterio, ut Adam de exilio liberaret, qui scilicet de
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diff changeset
840 Paradiso in desertum eiectus est; exemplo, ut ostenderet nobis
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diff changeset
841 Diabolum ad meliora tendentibus invidere.</p>
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diff changeset
842 <p title="III q. 41 a. 2 ad 1"><a name="48673"><span class=
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diff changeset
843 "ref">[48673] III&ordf; q. 41 a. 2 ad 1</span></a> Ad primum ergo
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diff changeset
844 dicendum quod Christus proponitur omnibus in exemplum per fidem,
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diff changeset
845 secundum illud Heb. XII, <i>aspicientes in auctorem fidei et
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diff changeset
846 consummatorem, Iesum</i>. Fides autem, ut dicitur Rom. X, est ex
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diff changeset
847 auditu, non autem ex visu, quinimmo dicitur, Ioan. XX, <i>beati qui
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diff changeset
848 non viderunt et crediderunt</i>. Et ideo, ad hoc quod tentatio
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diff changeset
849 Christi esset nobis in exemplum, non oportet quod ab hominibus
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diff changeset
850 videretur, sed sufficiens fuit quod hominibus narraretur.</p>
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diff changeset
851 <p title="III q. 41 a. 2 ad 2"><a name="48674"><span class=
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diff changeset
852 "ref">[48674] III&ordf; q. 41 a. 2 ad 2</span></a> Ad secundum
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diff changeset
853 dicendum quod duplex est tentationis occasio. Una quidem ex parte
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diff changeset
854 hominis, puta cum aliquis se peccato propinquum facit, occasiones
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diff changeset
855 peccandi non evitans. Et talis occasio tentationis est vitanda,
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diff changeset
856 sicut dictum est Lot, Gen. XIX, <i>ne steteris in omni regione
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diff changeset
857 circa Sodomam</i>. Alia vero tentationis occasio est ex parte
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diff changeset
858 Diaboli, qui semper invidet ad meliora tendentibus, ut Ambrosius
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diff changeset
859 dicit. Et talis tentationis occasio non est vitanda. Unde dicit
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diff changeset
860 Chrysostomus, super Matth., quod <i>non solum Christus ductus est
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diff changeset
861 in desertum a spiritu, sed omnes filii Dei habentes spiritum
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diff changeset
862 sanctum. Non enim sunt contenti sedere otiosi, sed spiritus sanctus
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diff changeset
863 urget eos aliquod magnum apprehendere opus, quod est esse in
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diff changeset
864 deserto quantum ad Diabolum, quia non est ibi iniustitia, in qua
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diff changeset
865 Diabolus delectatur. Omne etiam bonum opus est desertum quantum ad
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diff changeset
866 carnem et mundum, quia non est secundum voluntatem carnis et
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diff changeset
867 mundi</i>. Talem autem occasionem tentationis dare Diabolo non est
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diff changeset
868 periculosum, quia maius est auxilium spiritus sancti, qui est
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diff changeset
869 perfecti operis auctor, quam impugnatio Diaboli invidentis.</p>
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diff changeset
870 <p title="III q. 41 a. 2 ad 3"><a name="48675"><span class=
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diff changeset
871 "ref">[48675] III&ordf; q. 41 a. 2 ad 3</span></a> Ad tertium
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diff changeset
872 dicendum quod quidam dicunt omnes tentationes factas fuisse in
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diff changeset
873 deserto. Quorum quidam dicunt quod Christus ductus est in sanctam
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diff changeset
874 civitatem, non realiter, sed secundum imaginariam visionem. Quidam
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diff changeset
875 autem dicunt quod etiam ipsa civitas sancta, idest Ierusalem,
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diff changeset
876 desertum dicitur, quia erat derelicta a Deo. Sed hoc non erat
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diff changeset
877 necessarium. Quia Marcus dicit quod in deserto tentabatur a
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diff changeset
878 Diabolo, non autem dicit quod solum in deserto.</p>
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diff changeset
879 <br />
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diff changeset
880 <div class="E">Articulus 3</div>
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diff changeset
881 <p title="III q. 41 a. 3 arg. 1"><a name="48676"><span class=
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diff changeset
882 "ref">[48676] III&ordf; q. 41 a. 3 arg. 1</span></a> Ad tertium sic
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diff changeset
883 proceditur. Videtur quod tentatio Christi non debuit esse post
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diff changeset
884 ieiunium. Dictum est enim supra quod Christum non decebat
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885 conversationis austeritas. Sed maximae austeritatis fuisse videtur
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diff changeset
886 quod quadraginta diebus et quadraginta noctibus nihil comederit,
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diff changeset
887 sic enim intelligitur <i>quadraginta diebus et quadraginta noctibus
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diff changeset
888 ieiunasse</i>, quia scilicet in illis diebus nullum omnino cibum
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diff changeset
889 sumpsit, ut Gregorius dicit. Ergo non videtur quod debuerit
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diff changeset
890 huiusmodi ieiunium tentationi praemittere.</p>
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diff changeset
891 <p title="III q. 41 a. 3 arg. 2"><a name="48677"><span class=
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diff changeset
892 "ref">[48677] III&ordf; q. 41 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
893 Marci I dicitur quod <i>erat in deserto quadraginta diebus et
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diff changeset
894 quadraginta noctibus, et tentabatur a Satana</i>. Sed quadraginta
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diff changeset
895 diebus et quadraginta noctibus ieiunavit. Ergo videtur quod non
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diff changeset
896 post ieiunium, sed simul dum ieiunaret, sit tentatus a Diabolo.</p>
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diff changeset
897 <p title="III q. 41 a. 3 arg. 3"><a name="48678"><span class=
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diff changeset
898 "ref">[48678] III&ordf; q. 41 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
899 Christus non legitur nisi semel ieiunasse. Sed non solum semel fuit
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diff changeset
900 tentatus a Diabolo, dicitur enim Luc. IV, quod, <i>consummata omni
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diff changeset
901 tentatione, Diabolus recessit ab illo</i> usque ad tempus. Sicut
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diff changeset
902 igitur secundae tentationi non praemisit ieiunium, ita nec primae
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903 praemittere debuit.</p>
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diff changeset
904 <p title="III q. 41 a. 3 s. c."><a name="48679"><span class=
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diff changeset
905 "ref">[48679] III&ordf; q. 41 a. 3 s. c.</span></a> Sed contra est
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diff changeset
906 quod dicitur Matth. IV, <i>cum ieiunasset quadraginta diebus et
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diff changeset
907 quadraginta noctibus</i>, postea esuriit, et tunc accessit ad eum
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diff changeset
908 tentator.</p>
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diff changeset
909 <p title="III q. 41 a. 3 co."><a name="48680"><span class=
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diff changeset
910 "ref">[48680] III&ordf; q. 41 a. 3 co.</span></a> Respondeo
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diff changeset
911 dicendum quod convenienter Christus post ieiunium tentari voluit.
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diff changeset
912 Primo quidem, propter exemplum. Quia, cum omnibus, sicut dictum
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diff changeset
913 est, immineat se contra tentationes tueri; per hoc quod ipse ante
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diff changeset
914 tentationem futuram ieiunavit, docuit quod per ieiunium nos oportet
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parents: 26
diff changeset
915 contra tentationes armari. Unde inter arma iustitiae apostolus
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diff changeset
916 ieiunia connumerat, II Cor. VI. Secundo, ut ostenderet quod etiam
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diff changeset
917 ieiunantes Diabolus aggreditur ad tentandum, sicut alios qui bonis
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diff changeset
918 operibus vacant. Et ideo, sicut post Baptismum, ita post ieiunium
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diff changeset
919 Christus tentatur. Unde Chrysostomus dicit, super Matth., <i>ut
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diff changeset
920 discas quam magnum bonum est ieiunium, et qualiter scutum est
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diff changeset
921 adversus Diabolum; et quoniam post Baptismum non lasciviae, sed
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922 ieiunio intendere oportet; Christus ieiunavit, non ieiunio
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923 indigens, sed nos instruens</i>. Tertio, quia post ieiunium secuta
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924 est esuries, quae dedit Diabolo audaciam eum aggrediendi, sicut
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diff changeset
925 dictum est. <i>Cum autem esuriit dominus</i>, ut Hilarius dicit,
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diff changeset
926 super Matth., <i>non fuit ex subreptione inediae, sed naturae suae
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diff changeset
927 hominem dereliquit. Non enim erat a Deo Diabolus, sed a carne
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parents: 26
diff changeset
928 vincendus</i>. Unde etiam, ut Chrysostomus dicit, <i>non ultra
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diff changeset
929 processit in ieiunando quam Moyses et Elias, ne incredibilis
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parents: 26
diff changeset
930 videretur carnis assumptio</i>.</p>
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diff changeset
931 <p title="III q. 41 a. 3 ad 1"><a name="48681"><span class=
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diff changeset
932 "ref">[48681] III&ordf; q. 41 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
933 dicendum quod Christum non decuit conversatio austerioris vitae, ut
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diff changeset
934 se communem exhiberet illis quibus praedicavit. Nullus autem debet
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parents: 26
diff changeset
935 assumere praedicationis officium, nisi prius fuerit purgatus et in
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parents: 26
diff changeset
936 virtute perfectus, sicut et de Christo dicitur, Act. I, quod
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diff changeset
937 <i>coepit Iesus facere et docere</i>. Et ideo Christus statim post
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diff changeset
938 Baptismum austeritatem vitae assumpsit, ut doceret post carnem
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parents: 26
diff changeset
939 edomitam oportere alios ad praedicationis officium transire,
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diff changeset
940 secundum illud apostoli, <i>castigo corpus meum et in servitutem
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diff changeset
941 redigo, ne forte, aliis praedicans, ipse reprobus efficiar</i>.</p>
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diff changeset
942 <p title="III q. 41 a. 3 ad 2"><a name="48682"><span class=
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diff changeset
943 "ref">[48682] III&ordf; q. 41 a. 3 ad 2</span></a> Ad secundum
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diff changeset
944 dicendum quod verbum illud Marci potest sic intelligi quod erat in
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diff changeset
945 deserto quadraginta diebus et quadraginta noctibus, quibus scilicet
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diff changeset
946 ieiunavit, quod autem dicitur, et tentabatur a Satana,
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diff changeset
947 intelligendum est, non in illis quadraginta diebus et quadraginta
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diff changeset
948 noctibus, sed post illos; eo quod Matthaeus dicit quod, cum
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diff changeset
949 ieiunasset quadraginta diebus et quadraginta noctibus, postea
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parents: 26
diff changeset
950 esuriit, ex quo sumpsit tentator occasionem accedendi ad ipsum.
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parents: 26
diff changeset
951 Unde et quod subditur, <i>et Angeli ministrabant ei</i>,
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diff changeset
952 consecutive intelligendum esse ostenditur ex hoc quod Matth. IV
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diff changeset
953 dicitur, tunc reliquit eum Diabolus, scilicet post tentationem, et
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diff changeset
954 ecce, Angeli accesserunt et ministrabant ei. Quod vero interponit
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diff changeset
955 Marcus, <i>eratque cum bestiis</i>, inducitur, secundum
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diff changeset
956 Chrysostomum, ad ostendendum quale erat desertum, quia scilicet
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diff changeset
957 erat invium hominibus et bestiis plenum. Tamen secundum
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diff changeset
958 expositionem Bedae, dominus tentatur quadraginta diebus et
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diff changeset
959 quadraginta noctibus. Sed hoc intelligendum est, non de illis
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diff changeset
960 tentationibus visibilibus quas narrant Matthaeus et Lucas, quae
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diff changeset
961 factae sunt post ieiunium, sed de quibusdam aliis impugnationibus
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diff changeset
962 quas forte illo ieiunii tempore Christus est a Diabolo passus.</p>
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diff changeset
963 <p title="III q. 41 a. 3 ad 3"><a name="48683"><span class=
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diff changeset
964 "ref">[48683] III&ordf; q. 41 a. 3 ad 3</span></a> Ad tertium
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diff changeset
965 dicendum quod, sicut Ambrosius dicit, super Luc., recessit Diabolus
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diff changeset
966 a Christo usque ad tempus, quia postea, non tentaturus, sed aperte
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diff changeset
967 pugnaturus advenit, tempore scilicet passionis. Et tamen per illam
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diff changeset
968 impugnationem videbatur Christum tentare de tristitia et odio
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diff changeset
969 proximorum, sicut in deserto de delectatione gulae et contemptu Dei
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diff changeset
970 per idololatriam.</p>
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diff changeset
971 <br />
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diff changeset
972 <div class="E">Articulus 4</div>
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diff changeset
973 <p title="III q. 41 a. 4 arg. 1"><a name="48684"><span class=
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diff changeset
974 "ref">[48684] III&ordf; q. 41 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
975 proceditur. Videtur quod non fuerit conveniens tentationis modus et
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diff changeset
976 ordo. Tentatio enim Diaboli ad peccandum inducit. Sed si Christus
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diff changeset
977 subvenisset corporali fami convertendo lapides in panes, non
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diff changeset
978 peccasset, sicut non peccavit cum panes multiplicavit, quod non
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diff changeset
979 fuit minus miraculum, ut turbae esurienti subveniret. Ergo videtur
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diff changeset
980 quod nulla fuerit illa tentatio.</p>
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diff changeset
981 <p title="III q. 41 a. 4 arg. 2"><a name="48685"><span class=
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diff changeset
982 "ref">[48685] III&ordf; q. 41 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
983 nullus persuasor convenienter persuadet contrarium eius quod
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diff changeset
984 intendit. Sed Diabolus, statuens Christum supra pinnaculum templi,
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diff changeset
985 intendebat eum de superbia seu vana gloria tentare. Ergo
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parents: 26
diff changeset
986 inconvenienter persuadet ei ut se mittat deorsum, quod est
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parents: 26
diff changeset
987 contrarium superbiae vel vanae gloriae, quae semper quaerit
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diff changeset
988 ascendere.</p>
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diff changeset
989 <p title="III q. 41 a. 4 arg. 3"><a name="48686"><span class=
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diff changeset
990 "ref">[48686] III&ordf; q. 41 a. 4 arg. 3</span></a> Praeterea, una
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diff changeset
991 tentatio conveniens est ut sit de uno peccato. Sed in tentatione
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diff changeset
992 quae fuit in monte, duo peccata persuasit, scilicet cupiditatem et
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diff changeset
993 idololatriam. Non ergo conveniens videtur fuisse tentationis
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diff changeset
994 modus.</p>
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diff changeset
995 <p title="III q. 41 a. 4 arg. 4"><a name="48687"><span class=
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diff changeset
996 "ref">[48687] III&ordf; q. 41 a. 4 arg. 4</span></a> Praeterea,
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diff changeset
997 tentationes ad peccata ordinantur. Sed septem sunt vitia capitalia,
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diff changeset
998 ut in secunda parte habitum est. Non autem tentat nisi de tribus,
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diff changeset
999 scilicet gula et vana gloria et cupiditate. Non ergo videtur
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diff changeset
1000 sufficiens tentatio.</p>
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diff changeset
1001 <p title="III q. 41 a. 4 arg. 5"><a name="48688"><span class=
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diff changeset
1002 "ref">[48688] III&ordf; q. 41 a. 4 arg. 5</span></a> Praeterea,
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diff changeset
1003 post victoriam omnium vitiorum, remanet homini tentatio superbiae
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diff changeset
1004 vel vanae gloriae, quia <i>superbia etiam bonis operibus
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diff changeset
1005 insidiatur, ut pereant</i>, sicut dicit Augustinus. Inconvenienter
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diff changeset
1006 ergo Matthaeus ultimam ponit tentationem cupiditatis in monte,
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diff changeset
1007 mediam autem inanis gloriae in templo, praesertim cum Lucas ordinet
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diff changeset
1008 e converso.</p>
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diff changeset
1009 <p title="III q. 41 a. 4 arg. 6"><a name="48689"><span class=
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diff changeset
1010 "ref">[48689] III&ordf; q. 41 a. 4 arg. 6</span></a> Praeterea,
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diff changeset
1011 Hieronymus dicit, super Matth., quod <i>propositum Christi fuit
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diff changeset
1012 Diabolum humilitate vincere, non potestate</i>. Ergo non imperiose
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diff changeset
1013 obiurgando eum repellere debuit, <i>vade retro, Satana</i>.</p>
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diff changeset
1014 <p title="III q. 41 a. 4 arg. 7"><a name="48690"><span class=
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diff changeset
1015 "ref">[48690] III&ordf; q. 41 a. 4 arg. 7</span></a> Praeterea,
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diff changeset
1016 narratio Evangelii videtur falsum continere. Non enim videtur
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diff changeset
1017 possibile quod Christus supra pinnaculum templi statui potuerit
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diff changeset
1018 quin ab aliis videretur. Neque aliquis mons tam altus invenitur ut
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diff changeset
1019 inde totus mundus inspici possit, ut sic ex eo potuerint Christo
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diff changeset
1020 omnia regna mundi ostendi. Inconvenienter igitur videtur descripta
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diff changeset
1021 Christi tentatio.</p>
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diff changeset
1022 <p title="III q. 41 a. 4 s. c."><a name="48691"><span class=
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diff changeset
1023 "ref">[48691] III&ordf; q. 41 a. 4 s. c.</span></a> Sed contra est
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diff changeset
1024 Scripturae auctoritas.</p>
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diff changeset
1025 <p title="III q. 41 a. 4 co."><a name="48692"><span class=
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diff changeset
1026 "ref">[48692] III&ordf; q. 41 a. 4 co.</span></a> Respondeo
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diff changeset
1027 dicendum quod tentatio quae est ab hoste, fit per modum
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diff changeset
1028 suggestionis, ut Gregorius dicit. Non autem eodem modo potest
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diff changeset
1029 aliquid omnibus suggeri, sed unicuique suggeritur aliquid ex his
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diff changeset
1030 circa quae est affectus. Et ideo Diabolus hominem spiritualem non
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diff changeset
1031 statim tentat de gravibus peccatis, sed paulatim a levioribus
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diff changeset
1032 incipit, ut postmodum ad graviora perducat. Unde Gregorius, XXXI
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diff changeset
1033 Moral., exponens illud Iob XXXIX, <i>procul odoratur bellum,
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diff changeset
1034 exhortationem ducum et ululatum exercitus, dicit, bene duces
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diff changeset
1035 exhortari dicti sunt, exercitus ululare. Quia prima vitia deceptae
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diff changeset
1036 menti quasi sub quadam ratione se ingerunt, sed innumera quae
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diff changeset
1037 sequuntur, dum hanc ad omnem insaniam pertrahunt, quasi bestiali
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diff changeset
1038 clamore confundunt</i>. Et hoc idem Diabolus observavit in
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diff changeset
1039 tentatione primi hominis. Nam primo sollicitavit mentem primi
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diff changeset
1040 hominis de ligni vetiti esu, dicens, Gen. III, <i>cur praecepit
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diff changeset
1041 vobis Deus ut non comederetis de omni ligno Paradisi?</i> Secundo,
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diff changeset
1042 de inani gloria, cum dixit, <i>aperientur oculi vestri</i>. Tertio,
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diff changeset
1043 perduxit tentationem ad extremam superbiam, cum dixit, <i>eritis
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diff changeset
1044 sicut dii, scientes bonum et malum</i>. Et hunc etiam tentandi
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diff changeset
1045 ordinem servavit in Christo. Nam primo tentavit ipsum de eo quod
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diff changeset
1046 appetunt quantumcumque spirituales viri, scilicet de sustentatione
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diff changeset
1047 corporalis naturae per cibum. Secundo, processit ad id in quo
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diff changeset
1048 spirituales viri quandoque deficiunt, ut scilicet aliqua ad
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diff changeset
1049 ostentationem operentur, quod pertinet ad inanem gloriam. Tertio,
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diff changeset
1050 perduxit tentationem ad id quod iam non est spiritualium virorum,
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diff changeset
1051 sed carnalium, scilicet ut divitias et gloriam mundi concupiscant
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diff changeset
1052 usque ad contemptum Dei. Et ideo in primis duabus tentationibus
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diff changeset
1053 dixit, si filius Dei es non autem in tertia, quae non potest
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diff changeset
1054 spiritualibus convenire viris, qui sunt per adoptionem filii Dei,
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diff changeset
1055 sicut et duae primae. His autem tentationibus Christus restitit
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diff changeset
1056 testimoniis legis, non potestate virtutis, <i>ut hoc ipso et
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diff changeset
1057 hominem plus honoraret, et adversarium plus puniret, cum hostis
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diff changeset
1058 generis humani non quasi a Deo, sed quasi ab homine vinceretur</i>,
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diff changeset
1059 sicut dicit Leo Papa.</p>
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diff changeset
1060 <p title="III q. 41 a. 4 ad 1"><a name="48693"><span class=
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diff changeset
1061 "ref">[48693] III&ordf; q. 41 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
1062 dicendum quod uti necessariis ad sustentationem non est peccatum
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diff changeset
1063 gulae, sed quod ex desiderio huius sustentationis homo aliquid
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diff changeset
1064 inordinatum faciat, ad vitium gulae pertinere potest. Est autem
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diff changeset
1065 inordinatum quod aliquis, ubi potest haberi recursus ad humana
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diff changeset
1066 subsidia, pro solo corpore sustentando miraculose sibi cibum
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diff changeset
1067 quaerere velit. Unde et dominus filiis Israel miraculose manna
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diff changeset
1068 praebuit in deserto, ubi aliunde cibus haberi non potuit. Et
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diff changeset
1069 similiter Christus in deserto turbas pavit miraculose, ubi aliter
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diff changeset
1070 cibi haberi non poterant. Sed Christus ad subveniendum fami poterat
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diff changeset
1071 aliter sibi providere quam miracula faciendo, sicut et Ioannes
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diff changeset
1072 Baptista fecit, ut legitur Matth. III; vel etiam ad loca proxima
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diff changeset
1073 properando. Et ideo reputabat Diabolus quod Christus peccaret, si
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diff changeset
1074 ad subveniendum fami miracula facere attentaret, si esset purus
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diff changeset
1075 homo.</p>
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diff changeset
1076 <p title="III q. 41 a. 4 ad 2"><a name="48694"><span class=
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diff changeset
1077 "ref">[48694] III&ordf; q. 41 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1078 dicendum quod per humiliationem exteriorem frequenter quaerit
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diff changeset
1079 aliquis gloriam qua exaltetur circa spiritualia bona. Unde
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diff changeset
1080 Augustinus dicit, in libro de sermone domini in monte,
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diff changeset
1081 <i>animadvertendum est non in solo rerum corporearum nitore atque
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diff changeset
1082 pompa, sed etiam in ipsis sordibus lutosis esse posse
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diff changeset
1083 iactantiam</i>. Et ad hoc significandum, Diabolus Christo suasit
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diff changeset
1084 ut, ad quaerendum gloriam spiritualem, corporaliter mitteret se
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diff changeset
1085 deorsum.</p>
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diff changeset
1086 <p title="III q. 41 a. 4 ad 3"><a name="48695"><span class=
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diff changeset
1087 "ref">[48695] III&ordf; q. 41 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1088 dicendum quod divitias et honores mundi appetere peccatum est,
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diff changeset
1089 quando huiusmodi inordinate appetuntur. Hoc autem praecipue
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diff changeset
1090 manifestatur ex hoc quod pro huiusmodi adipiscendis homo aliquid
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diff changeset
1091 inhonestum facit. Et ideo non fuit contentus Diabolus persuadere
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diff changeset
1092 cupiditatem divitiarum et honorum, sed induxit ad hoc quod propter
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diff changeset
1093 huiusmodi adipiscenda Christus eum adoraret, quod est maximum
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diff changeset
1094 scelus, et contra Deum. Nec solum dixit, si adoraveris me, sed
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diff changeset
1095 addidit, si cadens, quia, ut dicit Ambrosius, <i>habet ambitio
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diff changeset
1096 domesticum periculum, ut enim dominetur aliis, prius servit; et
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diff changeset
1097 curvatur obsequio ut honore donetur; et, dum vult esse sublimior,
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diff changeset
1098 fit remissior</i>. Et similiter etiam in praecedentibus
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diff changeset
1099 tentationibus ex appetitu unius peccati in aliud peccatum inducere
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diff changeset
1100 est conatus, sicut ex desiderio cibi conatus est inducere in
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diff changeset
1101 vanitatem sine causa miracula faciendi; et ex cupiditate gloriae
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diff changeset
1102 conatus est ducere ad tentandum Deum per praecipitium.</p>
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diff changeset
1103 <p title="III q. 41 a. 4 ad 4"><a name="48696"><span class=
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diff changeset
1104 "ref">[48696] III&ordf; q. 41 a. 4 ad 4</span></a> Ad quartum
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diff changeset
1105 dicendum quod, sicut dicit Ambrosius, super Luc., <i>non dixisset
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diff changeset
1106 Scriptura quod, consummata omni tentatione, Diabolus recessit ab
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diff changeset
1107 illo, nisi in tribus praemissis esset omnium materia delictorum.
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diff changeset
1108 Quia causae tentationum causae sunt cupiditatum, scilicet carnis
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diff changeset
1109 oblectatio, spes gloriae, et aviditas potentiae</i>.</p>
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diff changeset
1110 <p title="III q. 41 a. 4 ad 5"><a name="48697"><span class=
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diff changeset
1111 "ref">[48697] III&ordf; q. 41 a. 4 ad 5</span></a> Ad quintum
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diff changeset
1112 dicendum quod, sicut Augustinus dicit, in libro de consensu Evang.,
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diff changeset
1113 <i>incertum est quid prius factum sit, utrum regna terrae prius
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diff changeset
1114 demonstrata sint ei, et postea in pinnaculum templi locatus sit;
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diff changeset
1115 aut hoc prius, et illud postea. Nihil tamen ad rem, dum omnia facta
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diff changeset
1116 esse manifestum sit</i>. Videntur autem Evangelistae diversum
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diff changeset
1117 ordinem tenuisse, quia quandoque ex inani gloria venitur ad
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diff changeset
1118 cupiditatem, quandoque e converso.</p>
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diff changeset
1119 <p title="III q. 41 a. 4 ad 6"><a name="48698"><span class=
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diff changeset
1120 "ref">[48698] III&ordf; q. 41 a. 4 ad 6</span></a> Ad sextum
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diff changeset
1121 dicendum quod Christus, cum passus fuisset tentationis iniuriam,
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diff changeset
1122 dicente sibi Diabolo, <i>si filius Dei es, mitte te deorsum</i>,
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diff changeset
1123 non est turbatus, nec Diabolum increpavit. Quando vero Diabolus Dei
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diff changeset
1124 usurpavit sibi honorem, dicens, <i>haec omnia tibi dabo si cadens
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diff changeset
1125 adoraveris me</i>, exasperatus est et repulit eum, dicens, vade,
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diff changeset
1126 Satanas, ut nos illius discamus exemplo nostras quidem iniurias
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diff changeset
1127 magnanimiter sustinere, Dei autem iniurias nec usque ad auditum
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diff changeset
1128 sufferre.</p>
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diff changeset
1129 <p title="III q. 41 a. 4 ad 7"><a name="48699"><span class=
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diff changeset
1130 "ref">[48699] III&ordf; q. 41 a. 4 ad 7</span></a> Ad septimum
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diff changeset
1131 dicendum quod, sicut Chrysostomus dicit, Diabolus sic Christum
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diff changeset
1132 assumebat (in pinnaculum templi) <i>ut ab omnibus videretur, ipse
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diff changeset
1133 autem, nesciente Diabolo, sic agebat ut a nemine videretur</i>.
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diff changeset
1134 Quod autem dicit, ostendit ei omnia regna mundi et gloriam eorum,
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diff changeset
1135 <i>non est intelligendum quod videret ipsa regna vel civitates vel
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diff changeset
1136 populos, vel aurum vel argentum, sed partes in quibus unumquodque
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diff changeset
1137 regnum vel civitas posita est, Diabolus Christo digito
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diff changeset
1138 demonstrabat, et uniuscuiusque regni honores et statum verbis
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diff changeset
1139 exponebat</i>. Vel, secundum Origenem, <i>ostendit ei quomodo ipse
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diff changeset
1140 per diversa vitia regnabat in mundo</i>.</p>
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diff changeset
1141 <br />
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diff changeset
1142 <div class="D">Quaestio 42</div>
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diff changeset
1143 <div class="G">Prooemium</div>
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diff changeset
1144 <p title="III q. 42 pr."><a name="48700"><span class="ref">[48700]
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diff changeset
1145 III&ordf; q. 42 pr.</span></a> Deinde considerandum est de doctrina
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diff changeset
1146 Christi. Et circa hoc quaeruntur quatuor. Primo, utrum Christus
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diff changeset
1147 debuerit praedicare solum Iudaeis, vel etiam gentibus. Secundo,
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diff changeset
1148 utrum in sua praedicatione debuerit turbationes Iudaeorum vitare.
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diff changeset
1149 Tertio, utrum debuerit praedicare publice, vel occulte. Quarto,
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diff changeset
1150 utrum solum debuerit docere verbo, vel etiam scripto. De tempore
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diff changeset
1151 autem quo docere incoepit, supra dictum est, cum de Baptismo eius
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diff changeset
1152 ageretur.</p>
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diff changeset
1153 <br />
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diff changeset
1154 <div class="E">Articulus 1</div>
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diff changeset
1155 <p title="III q. 42 a. 1 arg. 1"><a name="48701"><span class=
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diff changeset
1156 "ref">[48701] III&ordf; q. 42 a. 1 arg. 1</span></a> Ad primum sic
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diff changeset
1157 proceditur. Videtur quod Christus non solum Iudaeis, sed etiam
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diff changeset
1158 gentibus debuerit praedicare. Dicitur enim Isaiae XLIX, <i>parum
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diff changeset
1159 est ut sis mihi servus ad suscitandas tribus Israel et faeces Iacob
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diff changeset
1160 convertendas, dedi te in lucem gentium, ut sis salus mea usque ad
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diff changeset
1161 extrema terrae</i>. Sed lumen et salutem Christus praebuit per suam
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diff changeset
1162 doctrinam. Ergo videtur parum fuisse si solum Iudaeis, et non
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diff changeset
1163 gentibus praedicavit.</p>
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diff changeset
1164 <p title="III q. 42 a. 1 arg. 2"><a name="48702"><span class=
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diff changeset
1165 "ref">[48702] III&ordf; q. 42 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1166 sicut dicitur Matth. VII, <i>erat docens eos sicut potestatem
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diff changeset
1167 habens</i>. Sed maior potestas doctrinae ostenditur in instructione
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diff changeset
1168 illorum qui penitus nihil audierunt, quales erant gentiles, unde
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diff changeset
1169 apostolus dicit, Rom. XV, <i>sic praedicavi Evangelium, non ubi
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diff changeset
1170 nominatus est Christus, ne super alienum fundamentum
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diff changeset
1171 aedificarem</i>. Ergo multo magis Christus praedicare debuit
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diff changeset
1172 gentilibus quam Iudaeis.</p>
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diff changeset
1173 <p title="III q. 42 a. 1 arg. 3"><a name="48703"><span class=
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diff changeset
1174 "ref">[48703] III&ordf; q. 42 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
1175 utilior est instructio multorum quam unius. Sed Christus aliquos
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diff changeset
1176 gentilium instruxit, sicut mulierem Samaritanam, Ioan. IV, et
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diff changeset
1177 Chananaeam, Matth. XV. Ergo videtur quod, multo fortius, Christus
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diff changeset
1178 debuerit multitudini gentium praedicare.</p>
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diff changeset
1179 <p title="III q. 42 a. 1 s. c."><a name="48704"><span class=
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diff changeset
1180 "ref">[48704] III&ordf; q. 42 a. 1 s. c.</span></a> Sed contra est
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diff changeset
1181 quod dominus dicit, Matth. XV, <i>non sum missus nisi ad oves quae
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diff changeset
1182 perierunt domus Israel</i>. Sed Rom. X dicitur, <i>quomodo
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diff changeset
1183 praedicabunt nisi mittantur?</i> Ergo Christus non debuit
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diff changeset
1184 praedicare gentibus.</p>
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diff changeset
1185 <p title="III q. 42 a. 1 co."><a name="48705"><span class=
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diff changeset
1186 "ref">[48705] III&ordf; q. 42 a. 1 co.</span></a> Respondeo
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diff changeset
1187 dicendum quod conveniens fuit praedicationem Christi, tam per ipsum
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diff changeset
1188 quam per apostolos, a principio solis Iudaeis exhiberi. Primo
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diff changeset
1189 quidem, ut ostenderet per suum adventum impleri promissiones
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diff changeset
1190 antiquitus factas Iudaeis, non autem gentilibus. Unde apostolus
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diff changeset
1191 dicit, Rom. XV, <i>dico Christum ministrum fuisse
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diff changeset
1192 circumcisionis</i>, idest apostolum et praedicatorem Iudaeorum,
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diff changeset
1193 <i>propter veritatem Dei, ad confirmandas promissiones patrum</i>.
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diff changeset
1194 Secundo, ut eius adventus ostenderetur esse a Deo. Quae enim a Deo
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diff changeset
1195 sunt, ordinata sunt, ut dicitur Rom. XIII. Hoc autem debitus ordo
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1196 exigebat, ut Iudaeis, qui Deo erant propinquiores per fidem et
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diff changeset
1197 cultum unius Dei, prius quidem doctrina Christi proponeretur, et
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diff changeset
1198 per eos transmitteretur ad gentes, sicut etiam et in caelesti
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diff changeset
1199 hierarchia per superiores Angelos ad inferiores divinae
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diff changeset
1200 illuminationes deveniunt. Unde super illud Matth. XV, <i>non sum
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diff changeset
1201 missus nisi ad oves quae perierunt domus Israel</i>, dicit
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diff changeset
1202 Hieronymus, <i>non hoc dicit quin ad gentes missus sit, sed quod
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diff changeset
1203 primum ad Israel missus est</i>. Unde et Isaiae ult. dicitur,
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diff changeset
1204 mittam ex eis qui salvati fuerint, scilicet ex Iudaeis, ad gentes,
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diff changeset
1205 et annuntiabunt gloriam meam gentibus. Tertio, ut Iudaeis auferret
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diff changeset
1206 calumniandi materiam. Unde super illud Matth. X, <i>in viam gentium
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diff changeset
1207 ne abieritis</i>, dicit Hieronymus, <i>oportebat primum adventum
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diff changeset
1208 Christi nuntiari Iudaeis, ne iustam haberent excusationem, dicentes
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diff changeset
1209 ideo se dominum reiecisse, quia ad gentes et Samaritanos apostolos
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diff changeset
1210 miserit</i>. Quarto, quia Christus per crucis victoriam meruit
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diff changeset
1211 potestatem et dominium super gentes. Unde dicitur Apoc. II, <i>qui
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diff changeset
1212 vicerit, dabo ei potestatem super gentes, sicut et ego accepi a
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diff changeset
1213 patre meo</i>. Et Philipp. II, quod, quia <i>factus est obediens
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diff changeset
1214 usque ad mortem crucis, Deus exaltavit illum, ut in nomine Iesu
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diff changeset
1215 omne genu flectatur, et omnis lingua ei confiteatur</i>. Et ideo
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diff changeset
1216 ante passionem suam noluit gentibus praedicari suam doctrinam, sed
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diff changeset
1217 post passionem suam dixit discipulis, Matth. ult., euntes, docete
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diff changeset
1218 omnes gentes. Propter quod, ut legitur Ioan. XII, cum, imminente
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diff changeset
1219 passione, quidam gentiles vellent videre Iesum, respondit, <i>nisi
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diff changeset
1220 granum frumenti cadens in terram mortuum fuerit, ipsum solum manet,
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diff changeset
1221 si autem mortuum fuerit, multum fructum affert</i>. Et, sicut
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diff changeset
1222 Augustinus dicit ibidem, <i>se dicebat granum mortificandum in
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diff changeset
1223 infidelitate Iudaeorum, multiplicandum in fide populorum</i>.</p>
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diff changeset
1224 <p title="III q. 42 a. 1 ad 1"><a name="48706"><span class=
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diff changeset
1225 "ref">[48706] III&ordf; q. 42 a. 1 ad 1</span></a> Ad primum ergo
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diff changeset
1226 dicendum quod Christus fuit in lumen et salutem gentium per
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diff changeset
1227 discipulos suos, quos ad praedicandum gentibus misit.</p>
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diff changeset
1228 <p title="III q. 42 a. 1 ad 2"><a name="48707"><span class=
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diff changeset
1229 "ref">[48707] III&ordf; q. 42 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1230 dicendum quod non est minoris potestatis, sed maioris, facere
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diff changeset
1231 aliquid per alios, quam per seipsum. Et ideo in hoc maxime potestas
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diff changeset
1232 divina in Christo monstrata est, quod discipulis suis tantam
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diff changeset
1233 virtutem contulit in docendo, ut gentes, quae nihil de Christo
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diff changeset
1234 audierant, converterent ad ipsum. Potestas autem Christi in docendo
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diff changeset
1235 attenditur et quantum ad miracula, per quae doctrinam suam
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diff changeset
1236 confirmabat; et quantum ad efficaciam persuadendi; et quantum ad
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diff changeset
1237 auctoritatem loquentis, quia loquebatur quasi dominium habens super
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diff changeset
1238 legem, cum diceret, ego autem dico vobis; et etiam quantum ad
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diff changeset
1239 virtutem rectitudinis quam in sua conversatione monstrabat, sine
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diff changeset
1240 peccato vivendo.</p>
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diff changeset
1241 <p title="III q. 42 a. 1 ad 3"><a name="48708"><span class=
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diff changeset
1242 "ref">[48708] III&ordf; q. 42 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1243 dicendum quod, sicut Christus non debuit a principio indifferenter
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diff changeset
1244 gentilibus suam doctrinam communicare, ut Iudaeis tanquam
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diff changeset
1245 primogenito populo deditus observaretur; ita etiam non debuit
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diff changeset
1246 gentiles omnino repellere, ne spes salutis eis praecluderetur. Et
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diff changeset
1247 propter hoc aliqui gentilium particulariter sunt admissi, propter
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diff changeset
1248 excellentiam fidei et devotionis eorum.</p>
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diff changeset
1249 <br />
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diff changeset
1250 <div class="E">Articulus 2</div>
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diff changeset
1251 <p title="III q. 42 a. 2 arg. 1"><a name="48709"><span class=
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diff changeset
1252 "ref">[48709] III&ordf; q. 42 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1253 sic proceditur. Videtur quod Christus debuerit Iudaeis sine eorum
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diff changeset
1254 offensione praedicare. Quia, ut Augustinus dicit, in libro de agone
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diff changeset
1255 Christiano, <i>in homine Iesu Christo se nobis ad exemplum vitae
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diff changeset
1256 praebuit filius Dei</i>. Sed nos debemus vitare offensionem, non
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diff changeset
1257 solum fidelium, sed etiam infidelium, secundum illud I Cor. X,
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diff changeset
1258 <i>sine offensione estote Iudaeis et gentibus et Ecclesiae Dei</i>.
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diff changeset
1259 Ergo videtur quod etiam Christus in sua doctrina offensionem
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diff changeset
1260 Iudaeorum vitare debuerit.</p>
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diff changeset
1261 <p title="III q. 42 a. 2 arg. 2"><a name="48710"><span class=
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diff changeset
1262 "ref">[48710] III&ordf; q. 42 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1263 nullus sapiens debet facere unde effectum sui operis impediat. Sed
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parents: 26
diff changeset
1264 per hoc quod sua doctrina Christus Iudaeos turbavit, impediebatur
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parents: 26
diff changeset
1265 effectus doctrinae eius, dicitur enim Luc. XI, quod, cum dominus
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diff changeset
1266 Pharisaeos et Scribas reprehenderet, <i>coeperunt graviter
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parents: 26
diff changeset
1267 insistere, et os eius opprimere de multis, insidiantes ei et
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diff changeset
1268 quaerentes aliquid capere ex ore eius ut accusarent eum</i>. Non
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diff changeset
1269 ergo videtur conveniens fuisse quod eos in sua doctrina
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parents: 26
diff changeset
1270 offenderet.</p>
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diff changeset
1271 <p title="III q. 42 a. 2 arg. 3"><a name="48711"><span class=
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diff changeset
1272 "ref">[48711] III&ordf; q. 42 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1273 apostolus dicit, I Tim. V, <i>seniorem ne increpaveris, sed obsecra
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diff changeset
1274 ut patrem</i>. Sed sacerdotes et principes Iudaeorum erant illius
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diff changeset
1275 populi seniores. Ergo videtur quod non fuerint duris
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diff changeset
1276 increpationibus arguendi.</p>
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diff changeset
1277 <p title="III q. 42 a. 2 s. c."><a name="48712"><span class=
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diff changeset
1278 "ref">[48712] III&ordf; q. 42 a. 2 s. c.</span></a> Sed contra est
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diff changeset
1279 quod Isaiae VIII fuerat prophetatum quod Christus esset <i>in
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diff changeset
1280 lapidem offensionis et petram scandali duabus dominus
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diff changeset
1281 Israel</i>.</p>
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diff changeset
1282 <p title="III q. 42 a. 2 co."><a name="48713"><span class=
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diff changeset
1283 "ref">[48713] III&ordf; q. 42 a. 2 co.</span></a> Respondeo
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diff changeset
1284 dicendum quod salus multitudinis est praeferenda paci quorumcumque
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diff changeset
1285 singularium hominum. Et ideo, quando aliqui sua perversitate
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parents: 26
diff changeset
1286 multitudinis salutem impediunt, non est timenda eorum offensio a
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parents: 26
diff changeset
1287 praedicatore vel doctore, ad hoc quod multitudinis saluti
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parents: 26
diff changeset
1288 provideat. Scribae autem et Pharisaei et principes Iudaeorum sui
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parents: 26
diff changeset
1289 malitia plurimum impediebant populi salutem, tum quia repugnabant
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parents: 26
diff changeset
1290 Christi doctrinae, per quam solam poterat esse salus; tum etiam
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parents: 26
diff changeset
1291 quia pravis suis moribus vitam populi corrumpebant. Et ideo
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parents: 26
diff changeset
1292 dominus, non obstante offensione eorum, publice veritatem docebat,
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diff changeset
1293 quam illi odiebant, et eorum vitia arguebat. Et ideo dicitur,
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diff changeset
1294 Matth. XV, quod, discipulis domino dicentibus, <i>scis quia Iudaei,
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diff changeset
1295 audito hoc verbo, scandalizati sunt?</i> Respondit, sinite illos.
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diff changeset
1296 Caeci sunt duces caecorum. <i>Si caecus caeco ducatum praestet,
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diff changeset
1297 ambo in foveam cadunt</i>.</p>
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diff changeset
1298 <p title="III q. 42 a. 2 ad 1"><a name="48714"><span class=
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diff changeset
1299 "ref">[48714] III&ordf; q. 42 a. 2 ad 1</span></a> Ad primum ergo
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diff changeset
1300 dicendum quod homo sic debet esse sine offensione omnibus ut nulli
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diff changeset
1301 det suo facto vel dicto minus recto occasionem ruinae. <i>Si tamen
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parents: 26
diff changeset
1302 de veritate scandalum oritur, magis est sustinendum scandalum quam
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diff changeset
1303 veritas relinquatur</i>, ut Gregorius dicit.</p>
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diff changeset
1304 <p title="III q. 42 a. 2 ad 2"><a name="48715"><span class=
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diff changeset
1305 "ref">[48715] III&ordf; q. 42 a. 2 ad 2</span></a> Ad secundum
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diff changeset
1306 dicendum quod per hoc quod Christus publice Scribas et Pharisaeos
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diff changeset
1307 arguebat, non impedivit, sed magis promovit effectum suae
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diff changeset
1308 doctrinae. Quia cum eorum vitia populo innotescebant, minus
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diff changeset
1309 avertebatur a Christo propter verba Scribarum et Pharisaeorum, qui
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diff changeset
1310 semper doctrinae Christi obsistebant.</p>
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diff changeset
1311 <p title="III q. 42 a. 2 ad 3"><a name="48716"><span class=
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diff changeset
1312 "ref">[48716] III&ordf; q. 42 a. 2 ad 3</span></a> Ad tertium
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diff changeset
1313 dicendum quod illud verbum apostoli est intelligendum de illis
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diff changeset
1314 senioribus qui non solum aetate vel auctoritate, sed etiam
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diff changeset
1315 honestate sunt senes, secundum illud Num. XI, <i>congrega mihi
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diff changeset
1316 septuaginta viros de senioribus Israel, quos tu nosti quod senes
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diff changeset
1317 populi sint</i>. Si autem auctoritatem senectutis in instrumentum
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parents: 26
diff changeset
1318 malitiae vertant publice peccando, sunt manifeste et acriter
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diff changeset
1319 arguendi, sicut et Daniel dixit, Dan. XIII, <i>inveterate dierum
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diff changeset
1320 malorum,</i> et cetera.</p>
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diff changeset
1321 <br />
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diff changeset
1322 <div class="E">Articulus 3</div>
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diff changeset
1323 <p title="III q. 42 a. 3 arg. 1"><a name="48717"><span class=
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diff changeset
1324 "ref">[48717] III&ordf; q. 42 a. 3 arg. 1</span></a> Ad tertium sic
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diff changeset
1325 proceditur. Videtur quod Christus non omnia publice docere debuit.
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diff changeset
1326 Legitur enim multa seorsum discipulis dixisse, sicut patet in
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diff changeset
1327 sermone caenae. Unde et Matth. X dixit, <i>quod in aure audistis in
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diff changeset
1328 cubilibus, praedicabitur in tectis</i>. Non ergo omnia publice
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diff changeset
1329 docuit.</p>
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diff changeset
1330 <p title="III q. 42 a. 3 arg. 2"><a name="48718"><span class=
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diff changeset
1331 "ref">[48718] III&ordf; q. 42 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
1332 profunda sapientiae non sunt nisi perfectis exponenda, secundum
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diff changeset
1333 illud I Cor. II, <i>sapientiam loquimur inter perfectos</i>. Sed
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diff changeset
1334 doctrina Christi continebat profundissimam sapientiam. Non ergo
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diff changeset
1335 erat imperfectae multitudini communicanda.</p>
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diff changeset
1336 <p title="III q. 42 a. 3 arg. 3"><a name="48719"><span class=
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diff changeset
1337 "ref">[48719] III&ordf; q. 42 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
1338 idem est veritatem aliquam occultare silentio, et obscuritate
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diff changeset
1339 verborum. Sed Christus veritatem quam praedicabat, occultabat
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diff changeset
1340 turbis obscuritate verborum, <i>quia sine parabolis non loquebatur
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diff changeset
1341 ad eos</i>, ut dicitur Matth. XIII. Ergo pari ratione poterat
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diff changeset
1342 occultari silentio.</p>
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diff changeset
1343 <p title="III q. 42 a. 3 s. c."><a name="48720"><span class=
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diff changeset
1344 "ref">[48720] III&ordf; q. 42 a. 3 s. c.</span></a> Sed contra est
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diff changeset
1345 quod ipse dicit, Ioan. XVIII, <i>in occulto locutus sum
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diff changeset
1346 nihil</i>.</p>
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diff changeset
1347 <p title="III q. 42 a. 3 co."><a name="48721"><span class=
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diff changeset
1348 "ref">[48721] III&ordf; q. 42 a. 3 co.</span></a> Respondeo
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diff changeset
1349 dicendum quod doctrina alicuius potest esse in occulto tripliciter.
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diff changeset
1350 Uno modo, quantum ad intentionem docentis, qui intendit suam
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diff changeset
1351 doctrinam non manifestare multis, sed magis occultare. Quod quidem
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diff changeset
1352 contingit dupliciter. Quandoque ex invidia docentis, qui vult per
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parents: 26
diff changeset
1353 suam scientiam excellere, et ideo scientiam suam non vult aliis
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diff changeset
1354 communicare. Quod in Christo locum non habuit, ex cuius persona
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diff changeset
1355 dicitur, Sap. VII, <i>quam sine fictione didici, et sine invidia
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diff changeset
1356 communico, et honestatem illius non abscondo</i>. Quandoque vero
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diff changeset
1357 hoc contingit propter inhonestatem eorum quae docentur, sicut
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diff changeset
1358 Augustinus dicit, super Ioan., quod quaedam sunt mala <i>quae
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diff changeset
1359 portare non potest qualiscumque pudor humanus</i>. Unde de doctrina
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diff changeset
1360 haereticorum dicitur, Prov. IX, aquae furtivae dulciores sunt.
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diff changeset
1361 Doctrina autem Christi non est neque de errore neque de immunditia.
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diff changeset
1362 Et ideo dominus dicit, Marci IV, nunquid venit lucerna, idest vera
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diff changeset
1363 et honesta doctrina, ut sub modio ponatur? Alio modo aliqua
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diff changeset
1364 doctrina est in occulto, quia paucis proponitur. Et sic etiam
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diff changeset
1365 Christus nihil docuit in occulto, quia omnem doctrinam suam vel
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parents: 26
diff changeset
1366 turbae toti proposuit, vel omnibus suis discipulis in communi. Unde
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diff changeset
1367 Augustinus dicit, super Ioan., <i>quis in occulto loquitur, cum
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diff changeset
1368 coram tot hominibus loquitur? Praesertim si hoc loquitur paucis,
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parents: 26
diff changeset
1369 quod per eos velit innotescere multis?</i> Tertio modo aliqua
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diff changeset
1370 doctrina est in occulto, quantum ad modum docendi. Et sic Christus
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diff changeset
1371 quaedam turbis loquebatur in occulto, parabolis utens ad
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parents: 26
diff changeset
1372 annuntianda spiritualia mysteria, ad quae capienda non erant idonei
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parents: 26
diff changeset
1373 vel digni. Et tamen melius erat eis vel sic, sub tegumento
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diff changeset
1374 parabolarum, spiritualium doctrinam audire, quam omnino ea privari.
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diff changeset
1375 Harum tamen parabolarum apertam et nudam veritatem dominus
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diff changeset
1376 discipulis exponebat, per quos deveniret ad alios, qui essent
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diff changeset
1377 idonei, secundum illud II Tim. II, <i>quae audisti a me per multos
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diff changeset
1378 testes, haec commenda fidelibus hominibus, qui idonei erunt et
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parents: 26
diff changeset
1379 alios docere</i>. Et hoc significatum est Num. IV, ubi mandatur
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parents: 26
diff changeset
1380 quod filii Aaron involverent vasa sanctuarii, quae Levitae involuta
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diff changeset
1381 portarent.</p>
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diff changeset
1382 <p title="III q. 42 a. 3 ad 1"><a name="48722"><span class=
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diff changeset
1383 "ref">[48722] III&ordf; q. 42 a. 3 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1384 dicendum quod, sicut Hilarius dicit, super Matth., exponens illud
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diff changeset
1385 verbum inductum, <i>non legimus dominum solitum fuisse noctibus
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diff changeset
1386 sermocinari, et doctrinam in tenebris tradidisse, sed hoc dicit,
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parents: 26
diff changeset
1387 quia omnis sermo eius carnalibus tenebrae sunt, et verbum eius
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diff changeset
1388 infidelibus nox est. Itaque quod ab eo dictum est, inter infideles
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diff changeset
1389 cum libertate fidei et confessionis est loquendum</i>. Vel,
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diff changeset
1390 secundum Hieronymum, comparative loquitur, quia videlicet erudiebat
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diff changeset
1391 eos in parvo Iudaeae loco, respectu totius mundi, in quo erat per
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diff changeset
1392 apostolorum praedicationem doctrina Christi publicanda.</p>
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diff changeset
1393 <p title="III q. 42 a. 3 ad 2"><a name="48723"><span class=
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diff changeset
1394 "ref">[48723] III&ordf; q. 42 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1395 dicendum quod dominus non omnia profunda suae sapientiae sua
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diff changeset
1396 doctrina manifestavit, non solum turbis, sed nec etiam discipulis,
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diff changeset
1397 quibus dixit, Ioan. XVI, <i>adhuc habeo vobis multa dicere, quae
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diff changeset
1398 non potestis portare modo</i>. Sed tamen quaecumque dignum duxit
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diff changeset
1399 aliis tradere de sua sapientia, non in occulto, sed palam
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diff changeset
1400 proposuit, licet non ab omnibus intelligeretur. Unde Augustinus
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diff changeset
1401 dicit, super Ioan., <i>intelligendum est ita dixisse dominum, palam
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diff changeset
1402 locutus sum mundo, ac si dixisset, multi me audierunt. Et rursus
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diff changeset
1403 non erat palam, quia non intelligebant</i>.</p>
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diff changeset
1404 <p title="III q. 42 a. 3 ad 3"><a name="48724"><span class=
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diff changeset
1405 "ref">[48724] III&ordf; q. 42 a. 3 ad 3</span></a> Ad tertium
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diff changeset
1406 dicendum quod turbis dominus in parabolis loquebatur, sicut dictum
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diff changeset
1407 est, quia non erant digni nec idonei nudam veritatem accipere, quam
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diff changeset
1408 discipulis exponebat. Quod autem dicitur quod sine parabolis non
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diff changeset
1409 loquebatur eis, secundum Chrysostomum intelligendum est quantum ad
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diff changeset
1410 illum sermonem, quamvis alias et sine parabolis multa turbis
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diff changeset
1411 locutus fuerit. Vel, secundum Augustinum, in libro de quaest.
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diff changeset
1412 Evang., <i>hoc dicitur, non quia nihil proprie locutus est, sed
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diff changeset
1413 quia nullum fere sermonem explicavit ubi non per parabolam aliquid
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diff changeset
1414 significaverit, quamvis in eo aliqua proprie dixerit</i>.</p>
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diff changeset
1415 <br />
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diff changeset
1416 <div class="E">Articulus 4</div>
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diff changeset
1417 <p title="III q. 42 a. 4 arg. 1"><a name="48725"><span class=
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diff changeset
1418 "ref">[48725] III&ordf; q. 42 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
1419 proceditur. Videtur quod Christus doctrinam suam debuerit scripto
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diff changeset
1420 tradere. Scriptura enim inventa est ad hoc quod doctrina
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diff changeset
1421 commendetur memoriae in futurum. Sed doctrina Christi duratura erat
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diff changeset
1422 in aeternum, secundum illud Luc. XXI, <i>caelum et terra
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diff changeset
1423 transibunt, verba autem mea non transibunt</i>. Ergo videtur quod
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diff changeset
1424 Christus doctrinam suam debuerit scripto mandare.</p>
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diff changeset
1425 <p title="III q. 42 a. 4 arg. 2"><a name="48726"><span class=
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diff changeset
1426 "ref">[48726] III&ordf; q. 42 a. 4 arg. 2</span></a> Praeterea, lex
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diff changeset
1427 vetus in figura Christi praecessit, secundum illud Heb. X,
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diff changeset
1428 <i>umbram habet lex futurorum bonorum</i>. Sed lex vetus a Deo fuit
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parents: 26
diff changeset
1429 descripta, secundum illud Exod. XXIV, <i>dabo tibi duas tabulas
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parents: 26
diff changeset
1430 lapideas, et legem ac mandata quae scripsi</i>. Ergo videtur quod
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parents: 26
diff changeset
1431 etiam Christus doctrinam suam scribere debuerit.</p>
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parents: 26
diff changeset
1432 <p title="III q. 42 a. 4 arg. 3"><a name="48727"><span class=
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parents: 26
diff changeset
1433 "ref">[48727] III&ordf; q. 42 a. 4 arg. 3</span></a> Praeterea, ad
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parents: 26
diff changeset
1434 Christum, qui venerat <i>illuminare his qui in tenebris et in umbra
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parents: 26
diff changeset
1435 mortis sedent</i>, ut dicitur Luc. I, pertinebat erroris occasionem
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parents: 26
diff changeset
1436 excludere, et viam fidei aperire. Sed hoc fecisset doctrinam suam
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parents: 26
diff changeset
1437 scribendo, dicit enim Augustinus, in I de Consens. Evang., quod
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parents: 26
diff changeset
1438 <i>solet nonnullos movere cur ipse dominus nihil scripserit, ut
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parents: 26
diff changeset
1439 aliis de illo scribentibus necesse sit credere. Hoc enim illi vel
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parents: 26
diff changeset
1440 maxime Pagani quaerunt qui Christum culpare aut blasphemare non
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parents: 26
diff changeset
1441 audent, eique tribuunt excellentissimam sapientiam, sed tamen
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parents: 26
diff changeset
1442 tanquam homini. Discipulos vero eius dicunt magistro suo amplius
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parents: 26
diff changeset
1443 tribuisse quam erat, ut eum filium Dei dicerent, et verbum Dei, per
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parents: 26
diff changeset
1444 quod facta sunt omnia</i>. Et postea subdit, <i>videntur parati
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parents: 26
diff changeset
1445 fuisse hoc de illo credere quod de se ipse scripsisset, non quod
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parents: 26
diff changeset
1446 alii de illo pro suo arbitrio praedicassent</i>. Ergo videtur quod
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parents: 26
diff changeset
1447 Christus ipse doctrinam suam scripto tradere debuerit.</p>
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parents: 26
diff changeset
1448 <p title="III q. 42 a. 4 s. c."><a name="48728"><span class=
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parents: 26
diff changeset
1449 "ref">[48728] III&ordf; q. 42 a. 4 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1450 quod nulli libri ab eo scripti habentur in canone Scripturae.</p>
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parents: 26
diff changeset
1451 <p title="III q. 42 a. 4 co."><a name="48729"><span class=
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parents: 26
diff changeset
1452 "ref">[48729] III&ordf; q. 42 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
1453 dicendum conveniens fuisse Christum doctrinam suam non scripsisse.
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parents: 26
diff changeset
1454 Primo quidem, propter dignitatem ipsius. Excellentiori enim doctori
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parents: 26
diff changeset
1455 excellentior modus doctrinae debetur. Et ideo Christo, tanquam
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parents: 26
diff changeset
1456 excellentissimo doctori, hic modus competebat, ut doctrinam suam
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parents: 26
diff changeset
1457 auditorum cordibus imprimeret. Propter quod dicitur Matth. VII,
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parents: 26
diff changeset
1458 quod <i>erat docens eos sicut potestatem habens</i>. Unde etiam
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parents: 26
diff changeset
1459 apud gentiles Pythagoras et Socrates, qui fuerunt excellentissimi
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parents: 26
diff changeset
1460 doctores, nihil scribere voluerunt. Scripta enim ordinantur ad
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parents: 26
diff changeset
1461 impressionem doctrinae in cordibus auditorum sicut ad finem.
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parents: 26
diff changeset
1462 Secundo, propter excellentiam doctrinae Christi, quae litteris
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parents: 26
diff changeset
1463 comprehendi non potest, secundum illud Ioan. ult., <i>sunt et alia
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parents: 26
diff changeset
1464 multa quae fecit Iesus, quae si scribantur per singula, nec ipsum
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parents: 26
diff changeset
1465 arbitror mundum capere eos qui scribendi sunt libros</i>. Quos,
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parents: 26
diff changeset
1466 sicut Augustinus dicit, <i>non spatio locorum credendum est mundum
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parents: 26
diff changeset
1467 capere non posse, sed capacitate legentium comprehendi non
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parents: 26
diff changeset
1468 posse</i>. Si autem Christus scripto suam doctrinam mandasset,
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parents: 26
diff changeset
1469 nihil altius de eius doctrina homines existimarent quam quod
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parents: 26
diff changeset
1470 Scriptura contineret. Tertio, ut ordine quodam ab ipso doctrina ad
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parents: 26
diff changeset
1471 omnes perveniret, dum ipse scilicet discipulos suos immediate
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parents: 26
diff changeset
1472 docuit, qui postmodum alios verbo et scripto docuerunt. Si autem
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parents: 26
diff changeset
1473 ipsemet scripsisset, eius doctrina immediate ad omnes pervenisset.
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parents: 26
diff changeset
1474 Unde et de sapientia dicitur, Prov. IX, quod misit ancillas suas
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parents: 26
diff changeset
1475 vocare ad arcem. Sciendum tamen est, sicut Augustinus dicit, in I
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parents: 26
diff changeset
1476 de Consens. Evang., aliquos gentiles existimasse Christum quosdam
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parents: 26
diff changeset
1477 libros scripsisse continentes quaedam magica, quibus miracula
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parents: 26
diff changeset
1478 faciebat, quae disciplina Christiana condemnat. <i>Et tamen illi
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parents: 26
diff changeset
1479 qui Christi libros tales se legisse affirmant, nulla talia faciunt
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parents: 26
diff changeset
1480 qualia illum de libris talibus fecisse mirantur. Divino etiam
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parents: 26
diff changeset
1481 iudicio sic errant ut eosdem libros ad Petrum et Paulum dicant
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parents: 26
diff changeset
1482 tanquam epistolari titulo praenotatos, eo quod in pluribus locis
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parents: 26
diff changeset
1483 simul eos cum Christo pictos viderunt. Nec mirum si a pingentibus
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parents: 26
diff changeset
1484 fingentes decepti sunt. Toto enim tempore quo Christus in carne
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parents: 26
diff changeset
1485 mortali cum suis discipulis vixit, nondum erat Paulus discipulus
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parents: 26
diff changeset
1486 eius</i>.</p>
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parents: 26
diff changeset
1487 <p title="III q. 42 a. 4 ad 1"><a name="48730"><span class=
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parents: 26
diff changeset
1488 "ref">[48730] III&ordf; q. 42 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1489 dicendum quod, sicut Augustinus dicit, in eodem libro, <i>omnibus
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parents: 26
diff changeset
1490 discipulis suis tanquam membris sui corporis Christus caput est.
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parents: 26
diff changeset
1491 Itaque, cum illi scripserunt quae ille ostendit et dixit, nequaquam
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parents: 26
diff changeset
1492 dicendum est quod ipse non scripserit. Quandoquidem membra eius id
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parents: 26
diff changeset
1493 operata sunt quod, dictante capite, cognoverunt. Quidquid enim ille
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parents: 26
diff changeset
1494 de suis factis et dictis nos legere voluit, hoc scribendum illis
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parents: 26
diff changeset
1495 tanquam suis manibus imperavit</i>.</p>
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parents: 26
diff changeset
1496 <p title="III q. 42 a. 4 ad 2"><a name="48731"><span class=
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parents: 26
diff changeset
1497 "ref">[48731] III&ordf; q. 42 a. 4 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1498 dicendum quod, quia lex vetus in sensibilibus figuris dabatur, ideo
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parents: 26
diff changeset
1499 etiam convenienter sensibilibus signis scripta fuit. Sed doctrina
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parents: 26
diff changeset
1500 Christi, quae est lex spiritus vitae, scribi debuit, <i>non
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parents: 26
diff changeset
1501 atramento, sed spiritu Dei vivi, non in tabulis lapideis, sed in
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parents: 26
diff changeset
1502 tabulis cordis carnalibus</i>, ut apostolus dicit, II Cor. III.</p>
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parents: 26
diff changeset
1503 <p title="III q. 42 a. 4 ad 3"><a name="48732"><span class=
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parents: 26
diff changeset
1504 "ref">[48732] III&ordf; q. 42 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1505 dicendum quod illi qui Scripturae apostolorum de Christo credere
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parents: 26
diff changeset
1506 nolunt, nec ipsi Christo scribenti credidissent, de quo opinabantur
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parents: 26
diff changeset
1507 quod magicis artibus fecisset miracula.</p>
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parents: 26
diff changeset
1508 <br />
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parents: 26
diff changeset
1509 <div class="D">Quaestio 43</div>
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parents: 26
diff changeset
1510 <div class="G">Prooemium</div>
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parents: 26
diff changeset
1511 <p title="III q. 43 pr."><a name="48733"><span class="ref">[48733]
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parents: 26
diff changeset
1512 III&ordf; q. 43 pr.</span></a> Deinde considerandum est de
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parents: 26
diff changeset
1513 miraculis a Christo factis. Et primo, in generali; secundo, in
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parents: 26
diff changeset
1514 speciali de singulis miraculorum generibus; tertio, in particulari
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parents: 26
diff changeset
1515 de transfiguratione ipsius. Circa primum quaeruntur quatuor. Primo,
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diff changeset
1516 utrum Christus debuerit miracula facere. Secundo, utrum fecerit ea
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parents: 26
diff changeset
1517 virtute divina. Tertio, quo tempore incoeperit miracula facere.
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parents: 26
diff changeset
1518 Quarto, utrum per miracula fuerit sufficienter ostensa eius
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parents: 26
diff changeset
1519 divinitas.</p>
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diff changeset
1520 <br />
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parents: 26
diff changeset
1521 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1522 <p title="III q. 43 a. 1 arg. 1"><a name="48734"><span class=
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parents: 26
diff changeset
1523 "ref">[48734] III&ordf; q. 43 a. 1 arg. 1</span></a> Ad primum sic
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parents: 26
diff changeset
1524 proceditur. Videtur quod Christus miracula facere non debuit.
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parents: 26
diff changeset
1525 Factum enim Christi verbo ipsius debuit concordare. Sed ipse dixit,
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parents: 26
diff changeset
1526 Matth. XVI, <i>generatio mala et adultera signum quaerit, et signum
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parents: 26
diff changeset
1527 non dabitur ei, nisi signum Ionae prophetae</i>. Ergo non debuit
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parents: 26
diff changeset
1528 miracula facere.</p>
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parents: 26
diff changeset
1529 <p title="III q. 43 a. 1 arg. 2"><a name="48735"><span class=
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parents: 26
diff changeset
1530 "ref">[48735] III&ordf; q. 43 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1531 sicut Christus in secundo adventu venturus est in virtute magna et
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parents: 26
diff changeset
1532 maiestate, ut dicitur Matth. XXIV; ita in primo adventu venit in
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parents: 26
diff changeset
1533 infirmitate, secundum illud Isaiae LIII, <i>virum dolorum et
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parents: 26
diff changeset
1534 scientem infirmitatem</i>. Sed operatio miraculorum magis pertinet
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parents: 26
diff changeset
1535 ad virtutem quam ad infirmitatem. Ergo non fuit conveniens ut in
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parents: 26
diff changeset
1536 primo adventu miracula faceret.</p>
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parents: 26
diff changeset
1537 <p title="III q. 43 a. 1 arg. 3"><a name="48736"><span class=
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parents: 26
diff changeset
1538 "ref">[48736] III&ordf; q. 43 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1539 Christus venit ad hoc ut per fidem homines salvaret, secundum illud
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parents: 26
diff changeset
1540 Heb. XII, <i>aspicientes in auctorem fidei et consummatorem,
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parents: 26
diff changeset
1541 Iesum</i>. Sed miracula diminuunt meritum fidei, unde dominus
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parents: 26
diff changeset
1542 dicit, Ioan. IV, <i>nisi signa et prodigia videritis, non
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parents: 26
diff changeset
1543 creditis</i>. Ergo videtur quod Christus non debuerit miracula
544e12f679ad convert to xml
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parents: 26
diff changeset
1544 facere.</p>
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parents: 26
diff changeset
1545 <p title="III q. 43 a. 1 s. c."><a name="48737"><span class=
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parents: 26
diff changeset
1546 "ref">[48737] III&ordf; q. 43 a. 1 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1547 quod ex persona adversariorum dicitur, Ioan. XI, <i>quid facimus,
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parents: 26
diff changeset
1548 quia hic homo multa signa facit?</i></p>
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parents: 26
diff changeset
1549 <p title="III q. 43 a. 1 co."><a name="48738"><span class=
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parents: 26
diff changeset
1550 "ref">[48738] III&ordf; q. 43 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
1551 dicendum quod divinitus conceditur homini miracula facere, propter
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parents: 26
diff changeset
1552 duo. Primo quidem, et principaliter, ad confirmandam veritatem quam
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parents: 26
diff changeset
1553 aliquis docet. Quia enim ea quae sunt fidei humanam rationem
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parents: 26
diff changeset
1554 excedunt, non possunt per rationes humanas probari, sed oportet
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parents: 26
diff changeset
1555 quod probentur per argumentum divinae virtutis, ut, dum aliquis
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parents: 26
diff changeset
1556 facit opera quae solus Deus facere potest, credantur ea quae
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parents: 26
diff changeset
1557 dicuntur esse a Deo; sicut, cum aliquis defert litteras anulo regis
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parents: 26
diff changeset
1558 signatas, creditur ex voluntate regis processisse quod in illis
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parents: 26
diff changeset
1559 continetur. Secundo, ad ostendendum praesentiam Dei in homine per
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parents: 26
diff changeset
1560 gratiam spiritus sancti, ut dum scilicet homo facit opera Dei,
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parents: 26
diff changeset
1561 credatur Deus habitare in eo per gratiam. Unde dicitur, Galat. III,
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parents: 26
diff changeset
1562 <i>qui tribuit vobis spiritum, et operatur virtutes in vobis</i>.
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parents: 26
diff changeset
1563 Utrumque autem circa Christum erat hominibus manifestandum,
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parents: 26
diff changeset
1564 scilicet quod Deus esset in eo per gratiam, non adoptionis, sed
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parents: 26
diff changeset
1565 unionis; et quod eius supernaturalis doctrina esset a Deo. Et ideo
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parents: 26
diff changeset
1566 convenientissimum fuit ut miracula faceret. Unde ipse dicit, Ioan.
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parents: 26
diff changeset
1567 X, <i>si mihi non vultis credere, operibus credite</i>. Et Ioan. V,
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parents: 26
diff changeset
1568 <i>opera quae dedit mihi pater ut faciam, ipsa sunt quae
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parents: 26
diff changeset
1569 testimonium perhibent de me</i>.</p>
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parents: 26
diff changeset
1570 <p title="III q. 43 a. 1 ad 1"><a name="48739"><span class=
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parents: 26
diff changeset
1571 "ref">[48739] III&ordf; q. 43 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1572 dicendum quod hoc quod dicit, <i>signum non dabitur ei nisi signum
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parents: 26
diff changeset
1573 Ionae</i>, sic intelligendum est, ut Chrysostomus dicit, quod tunc
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parents: 26
diff changeset
1574 non acceperunt tale signum quale petebant, scilicet de caelo, non
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parents: 26
diff changeset
1575 quod nullum signum eis dederit. Vel, quia signa faciebat, non
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parents: 26
diff changeset
1576 propter eos, quos sciebat lapideos esse, sed ut alios emundaret. Et
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parents: 26
diff changeset
1577 ideo non eis, sed aliis illa signa dabantur.</p>
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parents: 26
diff changeset
1578 <p title="III q. 43 a. 1 ad 2"><a name="48740"><span class=
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parents: 26
diff changeset
1579 "ref">[48740] III&ordf; q. 43 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1580 dicendum quod, licet Christus venerit in infirmitate carnis, quod
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parents: 26
diff changeset
1581 manifestatur per passiones, venit tamen in virtute Dei. Quod erat
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parents: 26
diff changeset
1582 manifestandum per miracula.</p>
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parents: 26
diff changeset
1583 <p title="III q. 43 a. 1 ad 3"><a name="48741"><span class=
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parents: 26
diff changeset
1584 "ref">[48741] III&ordf; q. 43 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1585 dicendum quod miracula intantum diminuunt meritum fidei, inquantum
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parents: 26
diff changeset
1586 per hoc ostenditur duritia eorum qui nolunt credere ea quae
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parents: 26
diff changeset
1587 Scripturis divinis probantur, nisi per miracula. Et tamen melius
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parents: 26
diff changeset
1588 est eis ut vel per miracula convertantur ad fidem quam quod omnino
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parents: 26
diff changeset
1589 in infidelitate permaneant. Dicitur enim I Cor. XIV, quod signa
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parents: 26
diff changeset
1590 data sunt infidelibus, ut scilicet convertantur ad fidem.</p>
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parents: 26
diff changeset
1591 <br />
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parents: 26
diff changeset
1592 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
1593 <p title="III q. 43 a. 2 arg. 1"><a name="48742"><span class=
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diff changeset
1594 "ref">[48742] III&ordf; q. 43 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1595 sic proceditur. Videtur quod Christus non fecerit miracula virtute
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diff changeset
1596 divina. Virtus enim divina est omnipotens. Sed videtur quod
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diff changeset
1597 Christus non fuerit omnipotens in miraculis faciendis, dicitur enim
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parents: 26
diff changeset
1598 Marci VI, quod non poterat ibi, scilicet in patria sua, ullam
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parents: 26
diff changeset
1599 virtutem facere. Ergo videtur quod non fecerit miracula virtute
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parents: 26
diff changeset
1600 divina.</p>
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parents: 26
diff changeset
1601 <p title="III q. 43 a. 2 arg. 2"><a name="48743"><span class=
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parents: 26
diff changeset
1602 "ref">[48743] III&ordf; q. 43 a. 2 arg. 2</span></a> Praeterea, Dei
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parents: 26
diff changeset
1603 non est orare. Sed Christus aliquando in miraculis faciendis
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parents: 26
diff changeset
1604 orabat, ut patet in suscitatione Lazari, Ioan. XI; et in
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parents: 26
diff changeset
1605 multiplicatione panum, ut patet Matth. XIV. Ergo videtur quod non
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parents: 26
diff changeset
1606 fecerit miracula virtute divina.</p>
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parents: 26
diff changeset
1607 <p title="III q. 43 a. 2 arg. 3"><a name="48744"><span class=
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parents: 26
diff changeset
1608 "ref">[48744] III&ordf; q. 43 a. 2 arg. 3</span></a> Praeterea, ea
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parents: 26
diff changeset
1609 quae virtute divina fiunt, non possunt virtute alicuius creaturae
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parents: 26
diff changeset
1610 fieri. Sed ea quae Christus faciebat, poterant etiam fieri virtute
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parents: 26
diff changeset
1611 alicuius creaturae, unde et Pharisaei dicebant quod <i>in
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parents: 26
diff changeset
1612 Beelzebub, principe Daemoniorum, eiiciebat Daemonia</i>. Ergo
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diff changeset
1613 videtur quod Christus non fecerit miracula virtute divina.</p>
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parents: 26
diff changeset
1614 <p title="III q. 43 a. 2 s. c."><a name="48745"><span class=
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parents: 26
diff changeset
1615 "ref">[48745] III&ordf; q. 43 a. 2 s. c.</span></a> Sed contra est
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diff changeset
1616 quod dominus dicit, Ioan. XIV, <i>pater, in me manens, ipse facit
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diff changeset
1617 opera</i>.</p>
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parents: 26
diff changeset
1618 <p title="III q. 43 a. 2 co."><a name="48746"><span class=
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parents: 26
diff changeset
1619 "ref">[48746] III&ordf; q. 43 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
1620 dicendum quod, sicut in prima parte habitum est, vera miracula sola
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diff changeset
1621 virtute divina fieri possunt, quia solus Deus potest mutare naturae
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parents: 26
diff changeset
1622 ordinem, quod pertinet ad rationem miraculi. Unde Leo Papa dicit,
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diff changeset
1623 in epistola ad Flavianum, quod, cum in Christo sint duae naturae,
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diff changeset
1624 una earum est, scilicet divina, quae fulget miraculis; altera,
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parents: 26
diff changeset
1625 scilicet humana, quae succumbit iniuriis; et tamen una earum agit
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parents: 26
diff changeset
1626 cum communicatione alterius, inquantum scilicet humana natura est
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parents: 26
diff changeset
1627 instrumentum divinae actionis, et actio humana virtutem accepit a
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diff changeset
1628 natura divina, sicut supra habitum est.</p>
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parents: 26
diff changeset
1629 <p title="III q. 43 a. 2 ad 1"><a name="48747"><span class=
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parents: 26
diff changeset
1630 "ref">[48747] III&ordf; q. 43 a. 2 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1631 dicendum quod hoc quod dicitur, non poterat ibi ullam virtutem
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parents: 26
diff changeset
1632 facere, non est referendum ad potentiam absolutam, sed ad id quod
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parents: 26
diff changeset
1633 potest fieri congruenter, non enim congruum erat ut inter
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parents: 26
diff changeset
1634 incredulos operaretur miracula. Unde subditur, <i>et mirabatur
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parents: 26
diff changeset
1635 propter incredulitatem eorum</i>. Secundum quem modum dicitur Gen.
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parents: 26
diff changeset
1636 XVIII, <i>non celare potero Abraham quae gesturus sum</i>; et XIX,
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diff changeset
1637 <i>non potero facere quidquam donec ingrediaris illuc</i>.</p>
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diff changeset
1638 <p title="III q. 43 a. 2 ad 2"><a name="48748"><span class=
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diff changeset
1639 "ref">[48748] III&ordf; q. 43 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1640 dicendum quod, sicut Chrysostomus dicit, super illud Matth. XIV,
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diff changeset
1641 <i>acceptis quinque panibus et duobus piscibus aspiciens in caelum
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diff changeset
1642 benedixit et fregit, oportebat, inquit, credi de Christo quoniam a
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diff changeset
1643 patre est, et quoniam ei aequalis est. Et ideo, ut utrumque
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diff changeset
1644 ostendat, nunc quidem cum potestate, nunc autem orans miracula
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diff changeset
1645 facit. Et in minoribus quidem respicit in caelum, puta in
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diff changeset
1646 multiplicatione panum, in maioribus autem, quae sunt solius Dei,
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diff changeset
1647 cum potestate agit, puta quando peccata dimisit, mortuos
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diff changeset
1648 suscitavit</i>. Quod autem dicitur Ioan. XI, quod in suscitatione
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diff changeset
1649 Lazari oculos sursum levavit, non propter necessitatem suffragii,
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diff changeset
1650 sed propter exemplum hoc fecit. Unde dicit, <i>propter populum qui
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diff changeset
1651 circumstat dixi, ut credant quia tu me misisti</i>.</p>
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diff changeset
1652 <p title="III q. 43 a. 2 ad 3"><a name="48749"><span class=
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parents: 26
diff changeset
1653 "ref">[48749] III&ordf; q. 43 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1654 dicendum quod Christus alio modo expellebat Daemones quam virtute
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diff changeset
1655 Daemonum expellantur. Nam virtute superiorum Daemonum ita Daemones
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diff changeset
1656 a corporibus expelluntur quod tamen remanet dominium eorum quantum
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parents: 26
diff changeset
1657 ad animam, non enim contra regnum suum Diabolus agit. Sed Christus
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parents: 26
diff changeset
1658 Daemones expellebat non solum a corpore, sed multo magis ab anima.
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parents: 26
diff changeset
1659 Et ideo dominus blasphemiam Iudaeorum dicentium eum in virtute
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diff changeset
1660 Daemonum Daemonia eiicere, reprobavit, primo quidem, per hoc quod
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diff changeset
1661 Satanas contra seipsum non dividitur. Secundo, exemplo aliorum, qui
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diff changeset
1662 Daemonia eiiciebant per spiritum Dei. Tertio, quia Daemonium
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diff changeset
1663 expellere non posset nisi ipsum vicisset virtute divina. Quarto,
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diff changeset
1664 quia nulla convenientia in operibus nec in effectu erat sibi et
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diff changeset
1665 Satanae, cum Satanas dispergere cuperet quos Christus
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diff changeset
1666 colligebat.</p>
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diff changeset
1667 <br />
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parents: 26
diff changeset
1668 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
1669 <p title="III q. 43 a. 3 arg. 1"><a name="48750"><span class=
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diff changeset
1670 "ref">[48750] III&ordf; q. 43 a. 3 arg. 1</span></a> Ad tertium sic
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diff changeset
1671 proceditur. Videtur quod Christus non incoeperit miracula facere in
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diff changeset
1672 nuptiis, mutando aquam in vinum. Legitur enim in libro de infantia
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parents: 26
diff changeset
1673 salvatoris, quod Christus in sua pueritia multa miracula fecit. Sed
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parents: 26
diff changeset
1674 miraculum de conversione aquae in vinum fecit in nuptiis trigesimo
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parents: 26
diff changeset
1675 vel trigesimoprimo anno suae aetatis. Ergo videtur quod non
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diff changeset
1676 incoeperit tunc miracula facere.</p>
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parents: 26
diff changeset
1677 <p title="III q. 43 a. 3 arg. 2"><a name="48751"><span class=
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diff changeset
1678 "ref">[48751] III&ordf; q. 43 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
1679 Christus faciebat miracula secundum virtutem divinam. Sed virtus
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diff changeset
1680 divina fuit in eo a principio suae conceptionis, ex tunc enim fuit
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parents: 26
diff changeset
1681 Deus et homo. Ergo videtur quod a principio miracula fecerit.</p>
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diff changeset
1682 <p title="III q. 43 a. 3 arg. 3"><a name="48752"><span class=
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parents: 26
diff changeset
1683 "ref">[48752] III&ordf; q. 43 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1684 Christus post Baptismum et tentationem coepit discipulos
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diff changeset
1685 congregare, ut legitur Matth. IV et Ioan. I. Sed discipuli
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parents: 26
diff changeset
1686 praecipue congregati sunt ad ipsum propter miracula, sicut dicitur
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parents: 26
diff changeset
1687 Luc. V, quod Petrum vocavit obstupescentem propter miraculum quod
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parents: 26
diff changeset
1688 fecerat in captura piscium. Ergo videtur quod ante miraculum quod
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parents: 26
diff changeset
1689 fecit in nuptiis, fecerit alia miracula.</p>
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parents: 26
diff changeset
1690 <p title="III q. 43 a. 3 s. c."><a name="48753"><span class=
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parents: 26
diff changeset
1691 "ref">[48753] III&ordf; q. 43 a. 3 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1692 quod dicitur Ioan. II, <i>hoc fecit initium signorum Iesus in Cana
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diff changeset
1693 Galilaeae</i>.</p>
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diff changeset
1694 <p title="III q. 43 a. 3 co."><a name="48754"><span class=
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diff changeset
1695 "ref">[48754] III&ordf; q. 43 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
1696 dicendum quod miracula facta sunt a Christo propter confirmationem
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parents: 26
diff changeset
1697 eius doctrinae, et ad ostendendum virtutem divinam in ipso. Et
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parents: 26
diff changeset
1698 ideo, quantum ad primum, non debuit ante miracula facere quam
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diff changeset
1699 docere inciperet. Non autem debuit incipere docere ante perfectam
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diff changeset
1700 aetatem, ut supra habitum est, cum de Baptismo eius ageretur.
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diff changeset
1701 Quantum autem ad secundum, sic debuit per miracula divinitatem
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diff changeset
1702 ostendere ut crederetur veritas humanitatis ipsius. Et ideo, sicut
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parents: 26
diff changeset
1703 dicit Chrysostomus, super Ioan., <i>decenter non incoepit signa
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diff changeset
1704 facere ex prima aetate, existimassent enim phantasiam esse
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diff changeset
1705 incarnationem, et ante opportunum tempus cruci eum
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diff changeset
1706 tradidissent</i>.</p>
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diff changeset
1707 <p title="III q. 43 a. 3 ad 1"><a name="48755"><span class=
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parents: 26
diff changeset
1708 "ref">[48755] III&ordf; q. 43 a. 3 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1709 dicendum quod, sicut Chrysostomus dicit, super Ioan., ex verbo
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diff changeset
1710 Ioannis Baptistae dicentis, <i>ut manifestetur in Israel, propterea
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diff changeset
1711 veni ego in aqua baptizans, manifestum est quod illa signa quae
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diff changeset
1712 quidam dicunt in pueritia a Christo facta, mendacia et fictiones
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diff changeset
1713 sunt. Si enim a prima aetate miracula fecisset Christus, nequaquam
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diff changeset
1714 neque Ioannes eum ignorasset, neque reliqua multitudo indiguisset
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diff changeset
1715 magistro ad manifestandum eum</i>.</p>
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diff changeset
1716 <p title="III q. 43 a. 3 ad 2"><a name="48756"><span class=
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diff changeset
1717 "ref">[48756] III&ordf; q. 43 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1718 dicendum quod divina virtus operabatur in Christo secundum quod
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diff changeset
1719 erat necessarium ad salutem humanam, propter quam carnem
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diff changeset
1720 assumpserat. Et ideo sic miracula fecit virtute divina ut fidei de
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diff changeset
1721 veritate carnis eius praeiudicium non fieret.</p>
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diff changeset
1722 <p title="III q. 43 a. 3 ad 3"><a name="48757"><span class=
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diff changeset
1723 "ref">[48757] III&ordf; q. 43 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1724 dicendum quod hoc ipsum ad laudem discipulorum pertinet, quod
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diff changeset
1725 Christum secuti sunt cum nulla eum miracula facere vidissent, sicut
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diff changeset
1726 Gregorius dicit, in quadam homilia. Et, ut Chrysostomus dicit,
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diff changeset
1727 <i>maxime tunc signa necessarium erat facere, quando discipuli iam
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diff changeset
1728 congregati erant et devoti, et attendentes his quae fiebant. Unde
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diff changeset
1729 subditur, et crediderunt in eum discipuli eius</i>, non quia tunc
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diff changeset
1730 primum crediderunt; sed quia tunc diligentius et perfectius
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diff changeset
1731 crediderunt. Vel discipulos vocat eos qui futuri erant discipuli,
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diff changeset
1732 sicut exponit Augustinus, in libro de consensu Evangelistarum.</p>
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diff changeset
1733 <br />
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diff changeset
1734 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
1735 <p title="III q. 43 a. 4 arg. 1"><a name="48758"><span class=
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parents: 26
diff changeset
1736 "ref">[48758] III&ordf; q. 43 a. 4 arg. 1</span></a> Ad quartum sic
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parents: 26
diff changeset
1737 proceditur. Videtur quod miracula quae Christus fecit, non fuerunt
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diff changeset
1738 sufficientia ad ostendendam divinitatem ipsius. Esse enim Deum et
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diff changeset
1739 hominem proprium est Christo. Sed miracula quae Christus fecit,
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diff changeset
1740 etiam ab aliis sunt facta. Ergo videtur quod non fuerint
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diff changeset
1741 sufficientia ad ostendendam divinitatem ipsius.</p>
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diff changeset
1742 <p title="III q. 43 a. 4 arg. 2"><a name="48759"><span class=
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diff changeset
1743 "ref">[48759] III&ordf; q. 43 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
1744 virtute divinitatis nihil est maius. Sed aliqui fecerunt maiora
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diff changeset
1745 miracula quam Christus, dicitur enim Ioan. XIV, <i>qui credit in
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parents: 26
diff changeset
1746 me, opera quae ego facio, et ipse faciet, et maiora horum
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parents: 26
diff changeset
1747 faciet</i>. Ergo videtur quod miracula quae Christus fecit, non
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parents: 26
diff changeset
1748 fuerint sufficientia ad ostendendum divinitatem ipsius.</p>
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diff changeset
1749 <p title="III q. 43 a. 4 arg. 3"><a name="48760"><span class=
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diff changeset
1750 "ref">[48760] III&ordf; q. 43 a. 4 arg. 3</span></a> Praeterea, ex
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parents: 26
diff changeset
1751 particulari non sufficienter ostenditur universale. Sed quodlibet
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diff changeset
1752 miraculorum Christi fuit quoddam particulare opus. Ergo ex nullo
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diff changeset
1753 eorum potuit manifestari sufficienter divinitas Christi, ad quam
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diff changeset
1754 pertinet universalem virtutem habere de omnibus.</p>
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diff changeset
1755 <p title="III q. 43 a. 4 s. c."><a name="48761"><span class=
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parents: 26
diff changeset
1756 "ref">[48761] III&ordf; q. 43 a. 4 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1757 quod dominus dicit, Ioan. V, <i>opera quae dedit mihi pater ut
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diff changeset
1758 faciam, ipsa testimonium perhibent de me</i>.</p>
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diff changeset
1759 <p title="III q. 43 a. 4 co."><a name="48762"><span class=
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diff changeset
1760 "ref">[48762] III&ordf; q. 43 a. 4 co.</span></a> Respondeo
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diff changeset
1761 dicendum quod miracula quae Christus fecit, sufficientia erant ad
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diff changeset
1762 manifestandum divinitatem ipsius, secundum tria. Primo quidem,
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diff changeset
1763 secundum ipsam speciem operum, quae transcendebant omnem potestatem
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diff changeset
1764 creatae virtutis, et ideo non poterant fieri nisi virtute divina.
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diff changeset
1765 Et propter hoc caecus illuminatus dicebat, Ioan. IX <i>a saeculo
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diff changeset
1766 non est auditum quia aperuit quis oculos caeci nati. Nisi esset hic
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diff changeset
1767 a Deo, non posset facere quidquam</i>. Secundo, propter modum
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diff changeset
1768 miracula faciendi, quia scilicet quasi propria potestate miracula
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diff changeset
1769 faciebat, non autem orando, sicut alii. Unde dicitur Luc. VI, quod
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diff changeset
1770 <i>virtus de illo exibat et sanabat omnes</i>. Per quod ostenditur,
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diff changeset
1771 sicut Cyrillus dicit, quod <i>non accipiebat alienam virtutem, sed,
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diff changeset
1772 cum esset naturaliter Deus, propriam virtutem super infirmos
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diff changeset
1773 ostendebat. Et propter hoc etiam innumerabilia miracula
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diff changeset
1774 faciebat</i>. Unde super illud Matth. VIII, <i>eiiciebat spiritus
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diff changeset
1775 verbo, et omnes male habentes curavit</i>, dicit Chrysostomus,
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diff changeset
1776 <i>intende quantam multitudinem curatam transcurrunt Evangelistae,
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diff changeset
1777 non unumquemque curatum enarrantes, sed uno verbo pelagus
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diff changeset
1778 ineffabile miraculorum inducentes</i>. Et ex hoc ostendebatur quod
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diff changeset
1779 haberet virtutem coaequalem Deo patri, secundum illud Ioan. V,
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diff changeset
1780 <i>quaecumque pater facit, haec et filius similiter facit</i>; et
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diff changeset
1781 ibidem, <i>sicut pater suscitat mortuos et vivificat, sic et filius
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diff changeset
1782 quos vult vivificat</i>. Tertio, ex ipsa doctrina qua se Deum
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diff changeset
1783 dicebat, quae nisi vera esset, non confirmaretur miraculis divina
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diff changeset
1784 virtute factis. Et ideo dicitur Marci I, <i>quaenam doctrina haec
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diff changeset
1785 nova? Quia in potestate spiritibus immundis imperat, et obediunt
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diff changeset
1786 ei?</i></p>
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diff changeset
1787 <p title="III q. 43 a. 4 ad 1"><a name="48763"><span class=
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diff changeset
1788 "ref">[48763] III&ordf; q. 43 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
1789 dicendum quod haec erat obiectio gentilium. Unde Augustinus dicit,
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diff changeset
1790 in epistola ad Volusianum, <i>nulla, inquiunt, competentibus signis
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diff changeset
1791 tantae maiestatis indicia claruerunt. Quia larvalis illa
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diff changeset
1792 purgatio</i>, qua scilicet Daemones effugabat, <i>debilium cura,
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diff changeset
1793 reddita vita defunctis, si et alia considerentur, Deo parva
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diff changeset
1794 sunt</i>. Et ad hoc respondet Augustinus, <i>fatemur et nos talia
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diff changeset
1795 quidem fecisse prophetas. Sed et ipse Moyses et ceteri prophetae
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diff changeset
1796 dominum Iesum prophetaverunt, et ei gloriam magnam dederunt. Qui
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diff changeset
1797 propterea talia et ipse facere voluit, ne esset absurdum, quod per
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diff changeset
1798 illos fecerat, si ipse non faceret. Sed tamen et aliquid proprium
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diff changeset
1799 facere debuit, nasci de virgine, resurgere a mortuis, in caelum
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diff changeset
1800 ascendere. Hoc Deo qui parum putat, quid plus expectet ignoro. Num,
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diff changeset
1801 homine assumpto, alium mundum facere debuit, ut eum esse crederemus
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diff changeset
1802 per quem factus est mundus? Sed nec maior mundus, nec isti aequalis
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diff changeset
1803 in hoc fieri posset, si autem minorem faceret infra istum,
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diff changeset
1804 similiter hoc quoque parum putaretur</i>. Quae tamen alii fecerunt,
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diff changeset
1805 Christus excellentius fecit. Unde super Ioan. XV, <i>si opera non
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diff changeset
1806 fecissem in eis quae nemo alius fecit</i>, etc., dicit Augustinus,
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diff changeset
1807 <i>nulla in operibus Christi videntur esse maiora quam suscitatio
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diff changeset
1808 mortuorum, quod scimus etiam antiquos fecisse prophetas. Fecit
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diff changeset
1809 tamen aliqua Christus quae nemo alius fecit. Sed respondetur nobis
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diff changeset
1810 et alios fecisse quae nec ipse, nec alius fecit. Sed quod tam multa
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diff changeset
1811 vitia et malas valetudines vexationesque mortalium tanta potestate
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diff changeset
1812 sanaret, nullus omnino legitur antiquorum fecisse. Ut enim taceatur
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diff changeset
1813 quod iubendo, sicut occurrebant, salvos singulos fecit, Marcus
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diff changeset
1814 dicit, quocumque introibat in vicos aut in villas aut in civitates,
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diff changeset
1815 in plateis ponebant infirmos, et deprecabantur eum ut vel fimbriam
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diff changeset
1816 vestimenti eius tangerent, et quotquot tangebant eum, salvi
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diff changeset
1817 fiebant. Haec nemo alius fecit in eis. Sic enim intelligendum est
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diff changeset
1818 quod ait, in eis, non inter eos, aut coram eis, sed prorsus in eis,
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diff changeset
1819 quia sanavit eos. Nec tamen alius fecit, quicumque in eis talia
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diff changeset
1820 opera fecit, quoniam quisquis alius homo aliquid eorum fecit, ipso
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diff changeset
1821 faciente fecit; haec autem ipse, non illis facientibus,
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diff changeset
1822 fecit</i>.</p>
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diff changeset
1823 <p title="III q. 43 a. 4 ad 2"><a name="48764"><span class=
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diff changeset
1824 "ref">[48764] III&ordf; q. 43 a. 4 ad 2</span></a> Ad secundum
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diff changeset
1825 dicendum quod Augustinus, exponens illud verbum Ioannis, inquirit,
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diff changeset
1826 quae sunt ista opera maiora, quae credentes in eum erant facturi?
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diff changeset
1827 <i>An forte quod aegros, ipsis transeuntibus, etiam eorum umbra
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diff changeset
1828 sanabat? Maius est enim quod sanet umbra, quam fimbria. Veruntamen,
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diff changeset
1829 quando ista Christus dicebat, verborum suorum facta et opera
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diff changeset
1830 commendabat. Cum enim dixit, pater in me manens ipse facit opera,
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diff changeset
1831 quae opera tunc dicebat, nisi verba quae loquebatur? Et eorundem
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diff changeset
1832 verborum fructus erat fides illorum. Veruntamen, evangelizantibus
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diff changeset
1833 discipulis, non tam pauci quam illi erant, sed gentes etiam
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diff changeset
1834 crediderunt. Nonne ab ore ipsius dives ille tristis abscessit, et
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diff changeset
1835 tamen postea, quod ab illo auditum non fecit unus, fecerunt multi
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diff changeset
1836 cum per discipulos loqueretur? Ecce, maiora fecit praedicatus a
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diff changeset
1837 credentibus, quam locutus audientibus. Verum hoc adhuc movet, quod
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diff changeset
1838 haec maiora per apostolos fecit, non autem ipsos tantum significans
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diff changeset
1839 ait, qui credit in me. Audi ergo, qui credit in me, opera quae ego
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diff changeset
1840 facio, et ipse faciet. Prius ego facio, deinde et ipse faciet, quia
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diff changeset
1841 facio ut faciat. Quae opera, nisi ut ex impio iustus fiat? Quod
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diff changeset
1842 utique in illo, sed non sine illo Christus operatur. Prorsus maius
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1843 hoc esse dixerim quam creare caelum et terram, caelum enim et terra
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1844 transibunt, praedestinatorum autem salus et iustificatio
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1845 permanebit. Sed in caelis Angeli opera sunt Christi. Nunquid his
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diff changeset
1846 operibus maiora facit qui cooperatur Christo ad suam
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diff changeset
1847 iustificationem? Iudicet qui potest utrum maius sit iustos creare,
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diff changeset
1848 quam impios iustificare. Certe, si aequalis est utrumque potentiae,
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diff changeset
1849 hoc maioris est misericordiae. Sed omnia opera Christi intelligere
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diff changeset
1850 ubi ait, maiora horum faciet, nulla nos necessitas cogit. Horum
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diff changeset
1851 enim forsitan dixit quae illa hora faciebat. Tunc autem verba fidei
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diff changeset
1852 faciebat, et utique minus est verba praedicare iustitiae, quod
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diff changeset
1853 fecit praeter nos, quam impium iustificare, quod ita facit in nobis
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diff changeset
1854 ut faciamus et nos</i>.</p>
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diff changeset
1855 <p title="III q. 43 a. 4 ad 3"><a name="48765"><span class=
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diff changeset
1856 "ref">[48765] III&ordf; q. 43 a. 4 ad 3</span></a> Ad tertium
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diff changeset
1857 dicendum quod, quando aliquod particulare opus proprium est
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diff changeset
1858 alicuius agentis, tunc per illud particulare opus probatur tota
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diff changeset
1859 virtus agentis, sicut, cum ratiocinari sit proprium hominis,
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diff changeset
1860 ostenditur aliquis esse homo ex hoc ipso quod ratiocinatur circa
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diff changeset
1861 quodcumque particulare propositum. Et similiter cum propria virtute
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diff changeset
1862 miracula facere sit solius Dei, sufficienter ostensum est Christum
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diff changeset
1863 esse Deum ex quocumque miraculo quod propria virtute fecit.</p>
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diff changeset
1864 <br />
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diff changeset
1865 <div class="D">Quaestio 44</div>
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diff changeset
1866 <div class="G">Prooemium</div>
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diff changeset
1867 <p title="III q. 44 pr."><a name="48766"><span class="ref">[48766]
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diff changeset
1868 III&ordf; q. 44 pr.</span></a> Deinde considerandum est de singulis
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diff changeset
1869 miraculorum speciebus. Et primo, de miraculis quae fecit circa
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diff changeset
1870 spirituales substantias. Secundo, de miraculis quae fecit circa
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diff changeset
1871 caelestia corpora. Tertio, de miraculis quae fecit circa homines.
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diff changeset
1872 Quarto, de miraculis quae fecit circa creaturas irrationales.</p>
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diff changeset
1873 <br />
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diff changeset
1874 <div class="E">Articulus 1</div>
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diff changeset
1875 <p title="III q. 44 a. 1 arg. 1"><a name="48767"><span class=
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diff changeset
1876 "ref">[48767] III&ordf; q. 44 a. 1 arg. 1</span></a> Ad primum sic
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diff changeset
1877 proceditur. Videtur quod miracula quae Christus fecit circa
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diff changeset
1878 spirituales substantias, non fuerint convenientia. Inter
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diff changeset
1879 spirituales enim substantias, sancti Angeli praepollent Daemonibus,
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diff changeset
1880 quia, ut Augustinus dicit, in III de Trin., <i>spiritus vitae
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diff changeset
1881 rationalis desertor atque peccator regitur per spiritum vitae
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diff changeset
1882 rationalem pium et iustum</i>. Sed Christus non legitur aliqua
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diff changeset
1883 miracula fecisse circa Angelos bonos. Ergo neque etiam circa
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diff changeset
1884 Daemones aliqua miracula facere debuit.</p>
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diff changeset
1885 <p title="III q. 44 a. 1 arg. 2"><a name="48768"><span class=
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diff changeset
1886 "ref">[48768] III&ordf; q. 44 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1887 miracula Christi ordinabantur ad manifestandum divinitatem ipsius.
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diff changeset
1888 Sed divinitas Christi non erat Daemonibus manifestanda, quia per
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diff changeset
1889 hoc impeditum fuisset mysterium passionis eius, secundum illud I
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diff changeset
1890 Cor. II, <i>si cognovissent, nunquam dominum gloriae
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diff changeset
1891 crucifixissent</i>. Ergo non debuit circa Daemones aliqua miracula
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diff changeset
1892 fecisse.</p>
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diff changeset
1893 <p title="III q. 44 a. 1 arg. 3"><a name="48769"><span class=
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diff changeset
1894 "ref">[48769] III&ordf; q. 44 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
1895 miracula Christi ad gloriam Dei ordinabantur, unde dicitur Matth.
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diff changeset
1896 IX, quod videntes turbae paralyticum sanatum a Christo, timuerunt
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diff changeset
1897 et glorificaverunt Deum, qui dedit potestatem talem hominibus. Sed
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diff changeset
1898 ad Daemones non pertinet glorificare Deum, quia <i>non est speciosa
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diff changeset
1899 laus in ore peccatoris</i>, ut dicitur Eccli. XV. Unde et, sicut
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diff changeset
1900 dicitur Marci I et Luc. IV, <i>non sinebat Daemonia loqui</i> ea
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diff changeset
1901 quae ad gloriam ipsius pertinebant. Ergo videtur non fuisse
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diff changeset
1902 conveniens quod circa Daemones aliqua miracula faceret.</p>
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diff changeset
1903 <p title="III q. 44 a. 1 arg. 4"><a name="48770"><span class=
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diff changeset
1904 "ref">[48770] III&ordf; q. 44 a. 1 arg. 4</span></a> Praeterea,
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diff changeset
1905 miracula a Christo facta ad salutem hominum ordinantur. Sed quaedam
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diff changeset
1906 Daemonia ab hominibus eiecta fuerunt cum hominum detrimento.
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diff changeset
1907 Quandoque quidem corporali, sicut dicitur Marci IX, quod Daemon, ad
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diff changeset
1908 praeceptum Christi, <i>exclamans et multum discerpens hominem exiit
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diff changeset
1909 ab homine, et factus est sicut mortuus, ita ut multi dicerent, quia
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diff changeset
1910 mortuus est</i>. Quandoque etiam cum damno rerum, sicut quando
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diff changeset
1911 Daemones, ad eorum preces, misit in porcos, quos praecipitaverunt
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diff changeset
1912 in mare; unde cives illius regionis <i>rogaverunt eum ut transiret
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diff changeset
1913 a finibus eorum</i>, sicut legitur Matth. VIII. Ergo videtur
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diff changeset
1914 inconvenienter fecisse huiusmodi miracula.</p>
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diff changeset
1915 <p title="III q. 44 a. 1 s. c."><a name="48771"><span class=
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diff changeset
1916 "ref">[48771] III&ordf; q. 44 a. 1 s. c.</span></a> Sed contra est
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diff changeset
1917 quod Zach. XIII hoc praenuntiatum fuerat, ubi dicitur, <i>spiritum
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diff changeset
1918 immundum auferam de terra</i>.</p>
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diff changeset
1919 <p title="III q. 44 a. 1 co."><a name="48772"><span class=
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diff changeset
1920 "ref">[48772] III&ordf; q. 44 a. 1 co.</span></a> Respondeo
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diff changeset
1921 dicendum quod miracula quae Christus fecit, argumenta quaedam
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diff changeset
1922 fuerunt fidei quam ipse docebat. Futurum autem erat ut per virtutem
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diff changeset
1923 divinitatis eius excluderet Daemonum potestatem ab hominibus
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diff changeset
1924 credituris in eum, secundum illud Ioan. XII, <i>nunc princeps huius
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diff changeset
1925 mundi eiicietur foras</i>. Et ideo conveniens fuit ut, inter alia
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diff changeset
1926 miracula, etiam obsessos a Daemonibus liberaret.</p>
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diff changeset
1927 <p title="III q. 44 a. 1 ad 1"><a name="48773"><span class=
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diff changeset
1928 "ref">[48773] III&ordf; q. 44 a. 1 ad 1</span></a> Ad primum ergo
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diff changeset
1929 dicendum quod homines, sicut per Christum erant a potestate
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diff changeset
1930 Daemonum liberandi, ita per eum erant Angelis consociandi, secundum
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diff changeset
1931 illud Coloss. I, <i>pacificans per sanguinem crucis eius quae in
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diff changeset
1932 caelis et quae in terris sunt</i>. Et ideo circa Angelos alia
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1933 miracula hominibus demonstrare non conveniebat, nisi ut Angeli
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1934 hominibus apparerent, quod quidem factum est in nativitate ipsius,
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diff changeset
1935 et in resurrectione et in ascensione.</p>
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1936 <p title="III q. 44 a. 1 ad 2"><a name="48774"><span class=
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diff changeset
1937 "ref">[48774] III&ordf; q. 44 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1938 dicendum quod, sicut Augustinus dicit, IX de Civit. Dei,
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diff changeset
1939 <i>Christus tantum innotuit Daemonibus quantum voluit, tantum autem
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diff changeset
1940 voluit quantum oportuit. Sed innotuit eis, non sicut Angelis
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diff changeset
1941 sanctis, per id quod est vita aeterna, sed per quaedam temporalia
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diff changeset
1942 suae virtutis effecta</i>. Et primo quidem, videntes Christum
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diff changeset
1943 esurire post ieiunium, aestimaverunt eum non esse filium Dei. Unde,
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diff changeset
1944 super illud Luc. IV, <i>si filius Dei es</i> etc., dicit Ambrosius,
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diff changeset
1945 <i>quid sibi vult talis sermonis exorsus, nisi quia cognoverat Dei
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diff changeset
1946 filium esse venturum, sed venisse per infirmitatem corporis non
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diff changeset
1947 putavit?</i> Sed postmodum, visis miraculis, ex quadam suspicatione
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diff changeset
1948 coniecturavit eum esse filium Dei. Unde super illud Marci I,
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diff changeset
1949 <i>scio quia sis sanctus Dei</i>, dicit Chrysostomus quod <i>non
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diff changeset
1950 certam aut firmam adventus Dei habebat notitiam</i>. Sciebat tamen
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diff changeset
1951 ipsum esse Christum in lege promissum, unde dicitur Luc. IV,
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diff changeset
1952 <i>quia sciebant ipsum esse Christum</i>. Quod autem ipsum
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diff changeset
1953 confitebantur esse filium Dei, magis erat ex suspicione quam ex
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diff changeset
1954 certitudine. Unde Beda dicit, super Luc., <i>Daemonia filium Dei
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diff changeset
1955 confitentur, et, sicut postea dicitur, sciebant eum esse Christum.
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1956 Quia, cum ieiunio fatigatum eum Diabolus videret, verum hominem
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diff changeset
1957 intellexit, sed, quia tentando non praevaluit utrum filius Dei
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1958 esset, dubitabat. Nunc autem, per signorum potentiam, vel
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diff changeset
1959 intellexit, vel potius suspicatus est esse filium Dei. Non ideo
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diff changeset
1960 igitur Iudaeis eum crucifigere persuasit, quia Christum sive Dei
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diff changeset
1961 filium non esse putavit, sed quia se morte illius non praevidit
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diff changeset
1962 esse damnandum. De hoc enim mysterio a saeculis abscondito dicit
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diff changeset
1963 apostolus quod nemo principum huius saeculi cognovit, si enim
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diff changeset
1964 cognovissent, nunquam dominum gloriae crucifixissent</i>.</p>
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diff changeset
1965 <p title="III q. 44 a. 1 ad 3"><a name="48775"><span class=
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diff changeset
1966 "ref">[48775] III&ordf; q. 44 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1967 dicendum quod miracula in expulsione Daemonum non fecit Christus
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diff changeset
1968 propter utilitatem Daemonum, sed propter utilitatem hominum, ut
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diff changeset
1969 ipsi eum glorificarent. Et ideo prohibuit eos loqui ea quae ad
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diff changeset
1970 laudem ipsius pertinebant, primo quidem, propter exemplum. Quia, ut
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diff changeset
1971 dicit Athanasius, <i>compescebat eius sermonem, quamvis vera
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diff changeset
1972 fateretur, ut nos assuefaciat ne curemus de talibus, etiam si vera
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diff changeset
1973 loqui videantur. Nefas est enim ut, cum adsit nobis Scriptura
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diff changeset
1974 divina, instruamur a Diabolo</i>, est enim hoc periculosum, quia
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diff changeset
1975 veritati frequenter Daemones immiscent mendacia. Vel, sicut
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diff changeset
1976 Chrysostomus dicit, <i>non oportebat eos subripere officii
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diff changeset
1977 apostolici gloriam. Nec decebat Christi mysterium lingua fetida
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diff changeset
1978 publicari, quia non est speciosa laus in ore peccatoris</i>. Tertio
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diff changeset
1979 quia, ut Beda dicit, quia <i>nolebat ex hoc invidiam accendere
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diff changeset
1980 Iudaeorum. Unde etiam ipsi apostoli iubentur reticere de ipso, ne,
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diff changeset
1981 divina maiestate praedicata, passionis dispensatio
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diff changeset
1982 differatur</i>.</p>
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diff changeset
1983 <p title="III q. 44 a. 1 ad 4"><a name="48776"><span class=
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diff changeset
1984 "ref">[48776] III&ordf; q. 44 a. 1 ad 4</span></a> Ad quartum
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diff changeset
1985 dicendum quod Christus specialiter venerat docere et miracula
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diff changeset
1986 facere propter utilitatem hominum, principaliter quantum ad animae
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diff changeset
1987 salutem. Et ideo permisit Daemones quos eiiciebat hominibus aliquod
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diff changeset
1988 nocumentum inferre, vel in corpore vel in rebus, propter animae
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diff changeset
1989 humanae salutem, ad hominum scilicet instructionem. Unde
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diff changeset
1990 Chrysostomus dicit, super Matth., quod <i>Christus permisit
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diff changeset
1991 Daemonibus in porcos ire, non quasi a Daemonibus persuasus, sed
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diff changeset
1992 primo quidem, ut instruat magnitudinem nocumenti Daemonum qui
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diff changeset
1993 hominibus insidiantur; secundo, ut omnes discerent quoniam neque
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diff changeset
1994 adversus porcos audent aliquid facere, nisi ipse concesserit;
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diff changeset
1995 tertio, ut ostenderet quod graviora in illos homines operati essent
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diff changeset
1996 quam in illos porcos, nisi essent divina providentia adiuti</i>. Et
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diff changeset
1997 propter easdem etiam causas permisit eum qui a Daemonibus
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diff changeset
1998 liberabatur, ad horam gravius affligi, a qua tamen afflictione eum
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diff changeset
1999 continuo liberavit. Per hoc etiam ostenditur, ut Beda dicit, quod
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diff changeset
2000 <i>saepe, dum converti ad Deum post peccata conamur, maioribus
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diff changeset
2001 novisque antiqui hostis pulsamur insidiis. Quod facit vel ut odium
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diff changeset
2002 virtutis incutiat, vel expulsionis suae vindicet iniuriam</i>.
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diff changeset
2003 Factus est etiam homo sanatus velut mortuus, ut Hieronymus dicit,
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diff changeset
2004 <i>quia sanatis dicitur, mortui estis, et vita vestra abscondita
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diff changeset
2005 est cum Christo in Deo</i>.</p>
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diff changeset
2006 <br />
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diff changeset
2007 <div class="E">Articulus 2</div>
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diff changeset
2008 <p title="III q. 44 a. 2 arg. 1"><a name="48777"><span class=
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diff changeset
2009 "ref">[48777] III&ordf; q. 44 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
2010 sic proceditur. Videtur quod inconvenienter fuerint a Christo facta
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diff changeset
2011 miracula circa caelestia corpora. Ut enim Dionysius dicit, IV cap.
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diff changeset
2012 de Div. Nom., <i>divinae providentiae non est naturam corrumpere,
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diff changeset
2013 sed salvare</i>. Corpora autem caelestia secundum suam naturam sunt
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diff changeset
2014 incorruptibilia et inalterabilia, ut probatur in I de caelo. Ergo
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diff changeset
2015 non fuit conveniens ut per Christum fieret aliqua mutatio circa
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diff changeset
2016 ordinem caelestium corporum.</p>
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diff changeset
2017 <p title="III q. 44 a. 2 arg. 2"><a name="48778"><span class=
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diff changeset
2018 "ref">[48778] III&ordf; q. 44 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
2019 secundum motum caelestium corporum temporum cursus designatur,
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diff changeset
2020 secundum illud Gen. I, <i>fiant luminaria in firmamento caeli, et
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diff changeset
2021 sint in signa et tempora et dies et annos</i>. Sic ergo, mutato
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diff changeset
2022 cursu caelestium corporum, mutatur temporum distinctio et ordo. Sed
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diff changeset
2023 non legitur hoc esse perceptum ab astrologis, <i>qui contemplantur
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diff changeset
2024 sidera et computant menses</i>, ut dicitur Isaiae XLVII. Ergo
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diff changeset
2025 videtur quod per Christum non fuerit aliqua mutatio facta circa
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diff changeset
2026 cursum caelestium corporum.</p>
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diff changeset
2027 <p title="III q. 44 a. 2 arg. 3"><a name="48779"><span class=
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diff changeset
2028 "ref">[48779] III&ordf; q. 44 a. 2 arg. 3</span></a> Praeterea,
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diff changeset
2029 magis competebat Christo facere miracula vivens et docens quam
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diff changeset
2030 moriens, tum quia, ut dicitur II ad Cor. ult., <i>crucifixus est ex
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diff changeset
2031 infirmitate, sed vivit ex virtute Dei</i>, secundum quam miracula
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diff changeset
2032 faciebat; tum etiam quia eius miracula confirmativa erant doctrinae
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diff changeset
2033 ipsius. Sed in vita sua non legitur Christus aliquod miraculum
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diff changeset
2034 circa caelestia corpora fecisse, quinimmo Pharisaeis petentibus ab
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diff changeset
2035 eo signum de caelo, dare renuit, ut habetur Matth. XII et XVI. Ergo
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diff changeset
2036 videtur quod nec in morte circa caelestia corpora aliquod miraculum
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diff changeset
2037 facere debuit.</p>
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diff changeset
2038 <p title="III q. 44 a. 2 s. c."><a name="48780"><span class=
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diff changeset
2039 "ref">[48780] III&ordf; q. 44 a. 2 s. c.</span></a> Sed contra est
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diff changeset
2040 quod dicitur Luc. XXIII, <i>tenebrae factae sunt in universa terra
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diff changeset
2041 usque ad horam nonam, et obscuratus est sol</i>.</p>
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diff changeset
2042 <p title="III q. 44 a. 2 co."><a name="48781"><span class=
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diff changeset
2043 "ref">[48781] III&ordf; q. 44 a. 2 co.</span></a> Respondeo
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diff changeset
2044 dicendum quod, sicut supra dictum est, miracula Christi talia esse
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diff changeset
2045 debebant ut sufficienter eum Deum esse ostenderent. Hoc autem non
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diff changeset
2046 ita evidenter ostenditur per transmutationes corporum inferiorum,
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diff changeset
2047 quae etiam ab aliis causis moveri possunt, sicut per
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diff changeset
2048 transmutationem cursus caelestium corporum, quae a solo Deo sunt
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diff changeset
2049 immobiliter ordinata. Et hoc est quod Dionysius dicit, in epistola
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diff changeset
2050 ad Polycarpum, <i>cognoscere oportet non aliter aliquando posse
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diff changeset
2051 aliquid perverti caelestis ordinationis et motus, nisi causam
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parents: 26
diff changeset
2052 haberet ad hoc moventem qui facit omnia et mutat secundum suum
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diff changeset
2053 sermonem</i>. Et ideo conveniens fuit ut Christus miracula faceret
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diff changeset
2054 etiam circa caelestia corpora.</p>
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diff changeset
2055 <p title="III q. 44 a. 2 ad 1"><a name="48782"><span class=
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diff changeset
2056 "ref">[48782] III&ordf; q. 44 a. 2 ad 1</span></a> Ad primum ergo
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diff changeset
2057 dicendum quod, sicut corporibus inferioribus naturale est moveri a
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diff changeset
2058 caelestibus corporibus, quae sunt superiora secundum naturae
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diff changeset
2059 ordinem; ita etiam naturale est cuilibet creaturae ut transmutetur
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diff changeset
2060 a Deo secundum eius voluntatem. Unde Augustinus dicit, XXVI contra
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parents: 26
diff changeset
2061 Faustum, et habetur in Glossa Rom. XI, super illud, <i>contra
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diff changeset
2062 naturam insertus es etc., Deus, creator et conditor omnium
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diff changeset
2063 naturarum, nihil contra naturam facit, quia id est cuique rei
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diff changeset
2064 natura, quod facit</i>. Et ita non corrumpitur natura caelestium
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diff changeset
2065 corporum cum eorum cursus immutatur a Deo, corrumperetur autem si
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diff changeset
2066 ab aliqua alia causa immutaretur.</p>
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diff changeset
2067 <p title="III q. 44 a. 2 ad 2"><a name="48783"><span class=
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diff changeset
2068 "ref">[48783] III&ordf; q. 44 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2069 dicendum quod per miraculum a Christo factum non est perversus ordo
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diff changeset
2070 temporum. Nam secundum quosdam, illae tenebrae, vel solis
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diff changeset
2071 obscuratio, quae in passione Christi accidit, fuit propter hoc quod
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diff changeset
2072 sol suos radios retraxit, nulla immutatione facta circa motum
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diff changeset
2073 caelestium corporum, secundum quem tempora mensurantur. Unde
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diff changeset
2074 Hieronymus dicit, super Matth., <i>videtur luminare maius
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diff changeset
2075 retraxisse radios suos, ne aut pendentem videret dominum, aut impii
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diff changeset
2076 blasphemantes sua luce fruerentur</i>. Talis autem retractio
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diff changeset
2077 radiorum non est sic intelligenda quasi sol in sua potestate habeat
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diff changeset
2078 radios emittere vel retrahere, non enim ex electione, sed ex natura
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diff changeset
2079 radios emittit, ut dicit Dionysius, IV cap. de Div. Nom. Sed sol
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diff changeset
2080 dicitur retrahere radios, inquantum divina virtute factum est ut
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diff changeset
2081 solis radii ad terram non pervenirent. Origenes autem dicit hoc
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parents: 26
diff changeset
2082 accidisse per interpositionem nubium. Unde, super Matth., dicit,
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diff changeset
2083 <i>consequens est intelligere quasdam tenebrosissimas nubes multas
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diff changeset
2084 et magnas concurrisse super Ierusalem et terram Iudaeae; et ideo
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diff changeset
2085 factae sunt tenebrae profundae a sexta hora usque ad nonam.
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diff changeset
2086 Arbitror ergo, sicut et cetera signa quae facta sunt in passione,
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diff changeset
2087 scilicet quod velum est scissum, quod terra tremuit, etc., in
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diff changeset
2088 Ierusalem tantummodo facta sunt, ita et hoc, aut si latius voluerit
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diff changeset
2089 quis extendere ad terram Iudaeae, propter hoc quod dicitur quod
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parents: 26
diff changeset
2090 tenebrae factae sunt in universa terra; quod intelligitur de terra
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diff changeset
2091 Iudaea, sicut in III libro regum dixit Abdias ad Eliam, vivit Deus
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diff changeset
2092 tuus, si est gens aut regnum ubi non miserit dominus meus quaerere
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diff changeset
2093 te, ostendens quod eum quaesiverunt in gentibus quae sunt circa
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diff changeset
2094 Iudaeam</i>. Sed circa hoc magis est credendum Dionysio, qui
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diff changeset
2095 oculata fide inspexit hoc accidisse per interpositionem lunae inter
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diff changeset
2096 nos et solem. Dicit enim, in epistola ad Polycarpum,
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diff changeset
2097 <i>inopinabiliter soli lunam incidentem videbamus</i>, in Aegypto
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diff changeset
2098 scilicet existentes, ut ibidem dicitur. Et designat ibi quatuor
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diff changeset
2099 miracula. Quorum primum est quod naturalis eclipsis solis per
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diff changeset
2100 interpositionem lunae nunquam accidit nisi tempore coniunctionis
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diff changeset
2101 solis et lunae. Tunc autem erat luna in oppositione ad solem,
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diff changeset
2102 quintadecima existens, quia erat Pascha Iudaeorum. Unde dicit,
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diff changeset
2103 <i>non enim erat conventus tempus</i>. Secundum miraculum est quod,
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diff changeset
2104 cum circa horam sextam luna visa fuisset simul cum sole in medio
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diff changeset
2105 caeli, in vesperis apparuit in suo loco, idest in oriente, opposita
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diff changeset
2106 soli. Unde dicit, et rursus ipsam vidimus, scilicet lunam, a nona
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diff changeset
2107 hora, scilicet in qua recessit a sole, cessantibus tenebris,
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diff changeset
2108 <i>usque ad vesperam, supernaturaliter restitutam ad diametrum
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diff changeset
2109 solis</i>, id est ut diametraliter esset soli opposita. Et sic
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diff changeset
2110 patet quod non est turbatus consuetus temporum cursus, quia divina
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diff changeset
2111 virtute factum est et quod ad solem supernaturaliter accederet
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diff changeset
2112 praeter debitum tempus, et quod, a sole recedens, in locum proprium
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diff changeset
2113 restitueretur tempore debito. Tertium miraculum est quod
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diff changeset
2114 naturaliter eclipsis solis semper incipit ab Occidentali parte et
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diff changeset
2115 pervenit usque ad Orientalem, et hoc ideo quia luna secundum
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diff changeset
2116 proprium motum, quo movetur ab occidente in orientem, est velocior
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diff changeset
2117 sole in suo proprio motu; et ideo luna, ab occidente veniens,
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diff changeset
2118 attingit solem et pertransit ipsum ad orientem tendens. Sed tunc
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diff changeset
2119 luna iam pertransiverat solem, et distabat ab eo per medietatem
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diff changeset
2120 circuli, in oppositione existens. Unde oportuit quod reverteretur
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diff changeset
2121 ad orientem versus solem, et attingeret ipsum primo ex parte
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diff changeset
2122 Orientali, procedens versus occidentem. Et hoc est quod dicit,
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diff changeset
2123 <i>eclipsim etiam ipsam ex oriente vidimus inchoatam et usque ad
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diff changeset
2124 solarem terminum venientem</i>, quia totum solem eclipsavit, postea
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diff changeset
2125 hinc regredientem. Quartum miraculum fuit quod in naturali eclipsi
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parents: 26
diff changeset
2126 ex eadem parte incipit sol prius reapparere ex qua parte incipit
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diff changeset
2127 prius obscurari, quia scilicet luna, se soli subiiciens, naturali
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diff changeset
2128 suo motu solem pertransit versus orientem, et ita partem
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diff changeset
2129 Occidentalem solis, quam primo occupat, primo etiam derelinquit.
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diff changeset
2130 Sed tunc luna, miraculose ab oriente versus occidentem rediens, non
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diff changeset
2131 pertransivit solem, ut esset eo Occidentalior, sed, postquam
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diff changeset
2132 pervenit ad terminum solis, reversa est versus orientem, et ita
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diff changeset
2133 partem solis quam ultimo occupavit, primo etiam dereliquit. Et sic
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diff changeset
2134 ex parte Orientali inchoata fuit eclipsis, sed in parte Occidentali
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diff changeset
2135 prius incoepit claritas apparere. Et hoc est quod dicit, et rursus
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diff changeset
2136 vidimus non ex eodem, idest, non ex eadem parte solis, <i>et
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diff changeset
2137 defectum et repurgationem, sed e contra secundum diametrum
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diff changeset
2138 factam</i>. Quintum miraculum addit Chrysostomus, super Matth.,
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diff changeset
2139 dicens quod <i>tribus horis tunc tenebrae permanserunt, cum
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diff changeset
2140 eclipsis solis in momento pertranseat, non enim habet moram, ut
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diff changeset
2141 sciunt illi qui consideraverunt</i>. Unde datur intelligi quod luna
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diff changeset
2142 quieverit sub sole. Nisi forte velimus dicere quod tempus
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diff changeset
2143 tenebrarum computatur ab instanti quo incoepit sol obscurari, usque
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diff changeset
2144 ad instans in quo sol totaliter fuit repurgatus. Sed, sicut
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diff changeset
2145 Origenes dicit, super Matth., <i>adversus hoc filii saeculi huius
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diff changeset
2146 dicunt, quomodo hoc factum tam mirabile nemo Graecorum aut
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diff changeset
2147 barbarorum scripsit?</i> Et dicit quod <i>quidam nomine Phlegon in
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diff changeset
2148 chronicis suis scripsit hoc in principatu Tiberii Caesaris factum,
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diff changeset
2149 sed non significavit quod fuerit in luna plena</i>. Potuit ergo hoc
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diff changeset
2150 contingere quia astrologi ubique terrarum tunc temporis existentes,
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diff changeset
2151 non sollicitabantur de observanda eclipsi, quia tempus non erat,
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diff changeset
2152 sed illam obscuritatem ex aliqua passione aeris putaverunt
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diff changeset
2153 accidere. Sed in Aegypto, ubi raro nubes apparent propter aeris
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diff changeset
2154 serenitatem, permotus est Dionysius, et socii eius, ut praedicta
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diff changeset
2155 circa illam obscuritatem observarent.</p>
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diff changeset
2156 <p title="III q. 44 a. 2 ad 3"><a name="48784"><span class=
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diff changeset
2157 "ref">[48784] III&ordf; q. 44 a. 2 ad 3</span></a> Ad tertium
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diff changeset
2158 dicendum quod tunc praecipue oportebat per miracula divinitatem
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diff changeset
2159 Christi ostendere, quando in eo maxime apparebat infirmitas
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diff changeset
2160 secundum humanam naturam. Et ideo in Christi nativitate stella nova
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diff changeset
2161 in caelo apparuit. Unde maximus dicit, in sermone nativitatis,
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diff changeset
2162 <i>si praesepe despicis, erige paulisper oculos, et novam in caelo
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diff changeset
2163 stellam, protestantem mundo nativitatem dominicam, contuere</i>. In
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diff changeset
2164 passione autem adhuc maior infirmitas circa humanitatem Christi
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diff changeset
2165 apparuit. Et ideo oportuit ut maiora miracula ostenderentur circa
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diff changeset
2166 principalia mundi luminaria. Et, sicut Chrysostomus dicit, super
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diff changeset
2167 Matth., <i>hoc est signum quod petentibus promittebat dare, dicens,
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diff changeset
2168 generatio prava et adultera signum quaerit, et signum non dabitur
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diff changeset
2169 ei, nisi signum Ionae prophetae, crucem significans et
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diff changeset
2170 resurrectionem. Etenim multo mirabilius est in eo qui crucifixus
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diff changeset
2171 erat hoc fieri, quam ambulante eo super terram</i>.</p>
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diff changeset
2172 <br />
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diff changeset
2173 <div class="E">Articulus 3</div>
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diff changeset
2174 <p title="III q. 44 a. 3 arg. 1"><a name="48785"><span class=
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diff changeset
2175 "ref">[48785] III&ordf; q. 44 a. 3 arg. 1</span></a> Ad tertium sic
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diff changeset
2176 proceditur. Videtur quod inconvenienter circa homines Christus
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diff changeset
2177 miracula fecit. In homine enim potior est anima quam corpus. Sed
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diff changeset
2178 circa corpora multa miracula fecit Christus, circa animas vero
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diff changeset
2179 nulla miracula legitur fecisse, nam neque aliquos incredulos ad
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diff changeset
2180 fidem virtuose convertit, sed admonendo et exteriora miracula
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diff changeset
2181 ostendendo; neque etiam aliquos fatuos legitur sapientes fecisse.
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diff changeset
2182 Ergo videtur quod non convenienter sit circa homines miracula
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diff changeset
2183 operatus.</p>
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diff changeset
2184 <p title="III q. 44 a. 3 arg. 2"><a name="48786"><span class=
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diff changeset
2185 "ref">[48786] III&ordf; q. 44 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
2186 sicut supra dictum est, Christus faciebat miracula virtute divina,
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diff changeset
2187 cuius proprium est subito operari, et perfecte, et absque
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diff changeset
2188 adminiculo alicuius. Sed Christus non semper subito curavit homines
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diff changeset
2189 quantum ad corpus, dicitur enim Marci VIII quod, <i>apprehensa manu
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parents: 26
diff changeset
2190 caeci, eduxit eum extra vicum, et exspuens in oculos eius,
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diff changeset
2191 impositis manibus suis, interrogavit eum si aliquid videret. Et
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diff changeset
2192 aspiciens ait, video homines velut arbores ambulantes. Deinde
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diff changeset
2193 iterum imposuit manus super oculos eius, et coepit videre, et
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diff changeset
2194 restitutus est ita ut videret clare omnia</i>. Et sic patet quod
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diff changeset
2195 non subito eum curavit, sed primo quidem imperfecte, et per sputum.
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diff changeset
2196 Ergo videtur non convenienter circa homines miracula fecisse.</p>
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diff changeset
2197 <p title="III q. 44 a. 3 arg. 3"><a name="48787"><span class=
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diff changeset
2198 "ref">[48787] III&ordf; q. 44 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
2199 quae se invicem non consequuntur, non oportet quod simul tollantur.
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diff changeset
2200 Sed aegritudo corporalis non semper ex peccato causatur, ut patet
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diff changeset
2201 per illud quod dominus dicit, Ioan. IX, <i>neque hic peccavit,
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diff changeset
2202 neque parentes eius, ut caecus nasceretur</i>. Non ergo oportuit ut
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diff changeset
2203 hominibus corporum curationem quaerentibus peccata dimitteret,
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diff changeset
2204 sicut legitur fecisse circa paralyticum, Matth. IX, praesertim quia
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diff changeset
2205 sanatio corporalis, cum sit minus quam remissio peccatorum, non
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diff changeset
2206 videtur esse sufficiens argumentum quod possit peccata
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diff changeset
2207 dimittere.</p>
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diff changeset
2208 <p title="III q. 44 a. 3 arg. 4"><a name="48788"><span class=
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diff changeset
2209 "ref">[48788] III&ordf; q. 44 a. 3 arg. 4</span></a> Praeterea,
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diff changeset
2210 miracula Christi facta sunt ad confirmationem doctrinae ipsius, et
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diff changeset
2211 testimonium divinitatis eius, ut supra dictum est. Sed nullus debet
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diff changeset
2212 impedire finem sui operis. Ergo videtur inconvenienter Christus
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diff changeset
2213 quibusdam miraculose curatis praecepisse ut nemini dicerent, ut
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diff changeset
2214 patet Matth. IX et Marci VIII, praesertim quia quibusdam aliis
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diff changeset
2215 mandavit ut miracula circa se facta publicarent, sicut Marci V
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diff changeset
2216 legitur quod dixit ei quem a Daemonibus liberaverat, <i>vade in
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diff changeset
2217 domum tuam ad tuos, et nuntia eis quanta dominus tibi
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diff changeset
2218 fecerit</i>.</p>
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diff changeset
2219 <p title="III q. 44 a. 3 s. c."><a name="48789"><span class=
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diff changeset
2220 "ref">[48789] III&ordf; q. 44 a. 3 s. c.</span></a> Sed contra est
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diff changeset
2221 quod dicitur Marci VII, <i>bene omnia fecit, et surdos fecit
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diff changeset
2222 audire, et mutos loqui</i>.</p>
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diff changeset
2223 <p title="III q. 44 a. 3 co."><a name="48790"><span class=
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diff changeset
2224 "ref">[48790] III&ordf; q. 44 a. 3 co.</span></a> Respondeo
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diff changeset
2225 dicendum quod ea quae sunt ad finem, debent fini esse
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diff changeset
2226 proportionata. Christus autem ad hoc in mundum venerat et docebat,
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diff changeset
2227 ut homines salvos faceret, secundum illud Ioan. III, <i>non enim
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diff changeset
2228 misit Deus filium suum in mundum ut iudicet mundum, sed ut salvetur
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diff changeset
2229 mundus per ipsum</i>. Et ideo conveniens fuit ut Christus,
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diff changeset
2230 particulariter homines miraculose curando, ostenderet se esse
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diff changeset
2231 universalem et spiritualem omnium salvatorem.</p>
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diff changeset
2232 <p title="III q. 44 a. 3 ad 1"><a name="48791"><span class=
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diff changeset
2233 "ref">[48791] III&ordf; q. 44 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
2234 dicendum quod ea quae sunt ad finem, distinguuntur ab ipso fine.
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diff changeset
2235 Miracula autem a Christo facta ordinabantur, sicut ad finem, ad
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diff changeset
2236 rationalis partis salutem, quae consistit in sapientiae
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diff changeset
2237 illustratione et hominum iustificatione. Quorum primum praesupponit
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diff changeset
2238 secundum, quia, ut dicitur Sap. I, <i>in malevolam animam non
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diff changeset
2239 intrabit sapientia, nec habitabit in corpore subdito peccatis</i>.
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diff changeset
2240 Iustificare autem homines non conveniebat nisi eis volentibus, hoc
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diff changeset
2241 enim esset et contra rationem iustitiae, quae rectitudinem
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diff changeset
2242 voluntatis importat; et etiam contra rationem humanae naturae, quae
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diff changeset
2243 libero arbitrio ad bonum ducenda est, non autem per coactionem.
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diff changeset
2244 Christus ergo virtute divina interius hominem iustificavit, non
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diff changeset
2245 tamen eis invitis. Nec hoc ad miracula pertinet, sed ad miraculorum
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diff changeset
2246 finem. Similiter etiam virtute divina simplicibus discipulis
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diff changeset
2247 sapientiam infudit, unde dicit eis, Luc. XXI <i>ego dabo vobis os
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diff changeset
2248 et sapientiam cui non poterunt resistere et contradicere omnes
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diff changeset
2249 adversarii vestri</i>. Quod quidem, quantum ad interiorem
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diff changeset
2250 illuminationem, inter visibilia miracula non numeratur, sed solum
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diff changeset
2251 quantum ad exteriorem actum, inquantum scilicet videbant homines
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diff changeset
2252 eos qui fuerant illiterati et simplices, tam sapienter et
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diff changeset
2253 constanter loqui. Unde dicitur Act. IV, <i>videntes Iudaei Petri
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diff changeset
2254 constantiam et Ioannis, comperto quod homines essent sine litteris
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diff changeset
2255 et idiotae, admirabantur</i>. Et tamen huiusmodi spirituales
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diff changeset
2256 effectus, etsi a miraculis visibilibus distinguantur, sunt tamen
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diff changeset
2257 quaedam testimonia doctrinae et virtutis Christi, secundum illud
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diff changeset
2258 Heb. II, <i>contestante Deo signis et portentis et variis
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diff changeset
2259 virtutibus, et spiritus sancti distributionibus</i>. Sed tamen
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parents: 26
diff changeset
2260 circa animas hominum, maxime quantum ad immutandas inferiores
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parents: 26
diff changeset
2261 vires, Christus aliqua miracula fecit. Unde Hieronymus, super illud
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diff changeset
2262 Matth. IX, <i>surgens secutus est eum</i>, dicit, <i>fulgor ipse et
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diff changeset
2263 maiestas divinitatis occultae, quae etiam in facie relucebat
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parents: 26
diff changeset
2264 humana, videntes ad se trahere poterat ex primo aspectu</i>. Et
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diff changeset
2265 super illud Matth. XXI, <i>eiiciebat omnes vendentes et
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diff changeset
2266 ementes</i>, dicit idem Hieronymus, <i>mihi inter omnia signa quae
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diff changeset
2267 fecit dominus hoc videtur esse mirabilius, quod unus homo, et illo
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parents: 26
diff changeset
2268 tempore contemptibilis, potuerit ad unius flagelli verbera, tantam
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diff changeset
2269 eiicere multitudinem. Igneum enim quiddam atque sidereum radiabat
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diff changeset
2270 ex oculis eius, et divinitatis maiestas lucebat in facie</i>. Et
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diff changeset
2271 Origenes dicit, super Ioan., <i>hoc esse maius miraculum eo quo
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diff changeset
2272 aqua conversa est in vinum, eo quod illic subsistit inanimata
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parents: 26
diff changeset
2273 materia, hic vero tot millium hominum domantur ingenia</i>. Et
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diff changeset
2274 super illud Ioan. XVIII, <i>abierunt retrorsum et ceciderunt in
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diff changeset
2275 terram</i>, dicit Augustinus, <i>una vox turbam odiis ferocem
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diff changeset
2276 armisque terribilem, sine telo ullo, percussit, repulit, stravit,
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diff changeset
2277 Deus enim latebat in carne</i>. Et ad idem pertinet quod dicitur
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diff changeset
2278 Luc. IV, quod Iesus <i>transiens per medium illorum ibat</i>, ubi
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diff changeset
2279 dicit Chrysostomus quod <i>stare in medio insidiantium et non
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diff changeset
2280 apprehendi, divinitatis eminentiam ostendebat</i>. Et quod dicitur
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diff changeset
2281 Ioan. VIII, <i>Iesus abscondit se et exivit de templo</i>, ubi
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diff changeset
2282 Augustinus dicit, <i>non abscondit se in angulo templi quasi
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diff changeset
2283 timens, vel post murum aut columnam divertens, sed, caelica
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diff changeset
2284 potestate se invisibilem insidiantibus constituens, per medium
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diff changeset
2285 illorum exivit</i>. Ex quibus omnibus patet quod Christus, quando
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diff changeset
2286 voluit, virtute divina animas hominum immutavit, non solum
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diff changeset
2287 iustificando et sapientiam infundendo, quod pertinet ad miraculorum
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diff changeset
2288 finem, sed etiam exterius alliciendo vel terrendo vel
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diff changeset
2289 stupefaciendo, quod pertinet ad ipsa miracula.</p>
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diff changeset
2290 <p title="III q. 44 a. 3 ad 2"><a name="48792"><span class=
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diff changeset
2291 "ref">[48792] III&ordf; q. 44 a. 3 ad 2</span></a> Ad secundum
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diff changeset
2292 dicendum quod Christus venerat salvare mundum non solum virtute
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diff changeset
2293 divina, sed per mysterium incarnationis ipsius. Et ideo frequenter
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diff changeset
2294 in sanatione infirmorum non sola potestate divina utebatur, curando
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diff changeset
2295 per modum imperii, sed etiam aliquid ad humanitatem ipsius
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diff changeset
2296 pertinens apponendo. Unde super illud Luc. IV, singulis manus
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diff changeset
2297 imponens curabat omnes, dicit Cyrillus, <i>quamvis, ut Deus,
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diff changeset
2298 potuisset omnes verbo pellere morbos, tangit tamen eos, ostendens
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diff changeset
2299 propriam carnem efficacem ad praestanda remedia</i>. Et super illud
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diff changeset
2300 Marci VIII, <i>exspuens in oculos eius impositis manibus</i> etc.,
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diff changeset
2301 dicit Chrysostomus, <i>spuit quidem et manus imponit caeco, volens
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diff changeset
2302 ostendere quod verbum divinum, operationi adiunctum, mirabilia
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diff changeset
2303 perficit, manus enim operationis est ostensiva, sputum sermonis ex
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diff changeset
2304 ore prolati</i>. Et super illud Ioan. IX, <i>fecit lutum ex sputo
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diff changeset
2305 et linivit lutum super oculos caeci</i>, dicit Augustinus, <i>de
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diff changeset
2306 saliva sua lutum fecit, quia verbum caro factum est</i>. Vel etiam
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diff changeset
2307 ad significandum quod ipse erat qui ex limo terrae hominem
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diff changeset
2308 formaverat, ut Chrysostomus dicit. Est etiam circa miracula Christi
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diff changeset
2309 considerandum quod communiter perfectissima opera faciebat. Unde
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diff changeset
2310 super illud Ioan. II, <i>omnis homo primum bonum vinum ponit</i>,
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diff changeset
2311 dicit Chrysostomus, <i>talia sunt Christi miracula ut multo his
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diff changeset
2312 quae per naturam fiunt, speciosiora et utiliora fiant</i>. Et
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diff changeset
2313 similiter in instanti infirmis perfectam sanitatem conferebat. Unde
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diff changeset
2314 super illud Matth. VIII, <i>surrexit et ministrabat illis</i>,
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diff changeset
2315 dicit Hieronymus, <i>sanitas quae confertur a domino, tota simul
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diff changeset
2316 redit</i>. Specialiter autem in illo caeco contrarium fuit propter
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diff changeset
2317 infidelitatem ipsius, ut Chrysostomus dicit. Vel, sicut Beda dicit,
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diff changeset
2318 <i>quem uno verbo totum simul curare poterat, paulatim curat, ut
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diff changeset
2319 magnitudinem humanae caecitatis ostendat, quae vix, et quasi per
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diff changeset
2320 gradus ad lucem redeat, et gratiam suam nobis indicet, per quam
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diff changeset
2321 singula perfectionis incrementa adiuvat</i>.</p>
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diff changeset
2322 <p title="III q. 44 a. 3 ad 3"><a name="48793"><span class=
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diff changeset
2323 "ref">[48793] III&ordf; q. 44 a. 3 ad 3</span></a> Ad tertium
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diff changeset
2324 dicendum quod, sicut supra dictum est, Christus miracula faciebat
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diff changeset
2325 virtute divina. <i>Dei autem perfecta sunt opera</i>, ut dicitur
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diff changeset
2326 Deut. XXXII. Non est autem aliquid perfectum, si finem non
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diff changeset
2327 consequatur. Finis autem exterioris curationis per Christum factae
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diff changeset
2328 est curatio animae. Et ideo non conveniebat Christo ut alicuius
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diff changeset
2329 corpus curaret, nisi eius curaret animam. Unde super illud Ioan.
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diff changeset
2330 VII, <i>totum hominem sanum feci in sabbato</i>, dicit Augustinus,
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diff changeset
2331 <i>quia curatus est, ut sanus esset in corpore; et credidit, ut
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diff changeset
2332 sanus esset in anima</i>. Specialiter autem paralytico dicitur,
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diff changeset
2333 dimittuntur tibi peccata, quia, ut Hieronymus dicit, super Matth.,
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diff changeset
2334 <i>datur ex hoc nobis intelligentia propter peccata plerasque
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diff changeset
2335 evenire corporum debilitates, et ideo forsitan prius dimittuntur
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diff changeset
2336 peccata, ut, causis debilitatis ablatis, sanitas restituatur</i>.
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diff changeset
2337 Unde et Ioan. V dicitur, <i>iam noli peccare, ne deterius tibi
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diff changeset
2338 aliquid contingat</i>. Ubi, ut dicit Chrysostomus, <i>discimus quod
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diff changeset
2339 ex peccato nata erat ei aegritudo</i>. Quamvis autem, ut
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diff changeset
2340 Chrysostomus dicit, super Matth., <i>quanto anima est potior
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diff changeset
2341 corpore, tanto peccatum dimittere maius sit quam corpus sanare,
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diff changeset
2342 quia tamen illud non est manifestum, facit minus quod est
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diff changeset
2343 manifestius, ut demonstraret maius et non manifestum</i>.</p>
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diff changeset
2344 <p title="III q. 44 a. 3 ad 4"><a name="48794"><span class=
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diff changeset
2345 "ref">[48794] III&ordf; q. 44 a. 3 ad 4</span></a> Ad quartum
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diff changeset
2346 dicendum quod, super illud Matth. IX, <i>videte ne quis sciat</i>,
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diff changeset
2347 dicit Chrysostomus <i>non esse hoc contrarium quod hic dicitur, ei
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diff changeset
2348 quod alteri dicit, vade et annuntia gloriam Dei. Erudit enim nos
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diff changeset
2349 prohibere eos qui volunt nos propter nos laudare. Si autem ad Deum
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diff changeset
2350 gloria refertur, non debemus prohibere, sed magis iniungere ut hoc
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diff changeset
2351 fiat</i>.</p>
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diff changeset
2352 <br />
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diff changeset
2353 <div class="E">Articulus 4</div>
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diff changeset
2354 <p title="III q. 44 a. 4 arg. 1"><a name="48795"><span class=
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diff changeset
2355 "ref">[48795] III&ordf; q. 44 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
2356 proceditur. Videtur quod inconvenienter fecerit Christus miracula
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diff changeset
2357 circa creaturas irrationales. Bruta enim animalia sunt nobiliora
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diff changeset
2358 plantis. Sed Christus fecit aliquod miraculum circa plantas, puta
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diff changeset
2359 cum ad verbum eius est siccata ficulnea, ut dicitur Matth. XXI.
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diff changeset
2360 Ergo videtur quod Christus etiam circa animalia bruta miracula
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diff changeset
2361 facere debuisset.</p>
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diff changeset
2362 <p title="III q. 44 a. 4 arg. 2"><a name="48796"><span class=
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diff changeset
2363 "ref">[48796] III&ordf; q. 44 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
2364 poena non iuste infertur nisi pro culpa. Sed non fuit culpa
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diff changeset
2365 ficulneae quod in ea Christus fructum non invenit, quando non erat
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diff changeset
2366 tempus fructuum. Ergo videtur quod inconvenienter eam
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diff changeset
2367 siccaverit.</p>
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diff changeset
2368 <p title="III q. 44 a. 4 arg. 3"><a name="48797"><span class=
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diff changeset
2369 "ref">[48797] III&ordf; q. 44 a. 4 arg. 3</span></a> Praeterea, aer
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diff changeset
2370 et aqua sunt in medio caeli et terrae. Sed Christus aliqua miracula
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diff changeset
2371 fecit in caelo, sicut supra dictum est. Similiter etiam in terra,
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diff changeset
2372 quando in eius passione terra mota est. Ergo videtur quod etiam in
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parents: 26
diff changeset
2373 aere et aqua aliqua miracula facere debuerit, ut mare dividere,
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diff changeset
2374 sicut fecit Moyses; vel etiam flumen, sicut fecerunt Iosue et
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diff changeset
2375 Elias; et ut fierent in aere tonitrua, sicut factum est in monte
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diff changeset
2376 Sinai quando lex dabatur, et sicut Elias fecit, III Reg. XVIII.</p>
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diff changeset
2377 <p title="III q. 44 a. 4 arg. 4"><a name="48798"><span class=
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diff changeset
2378 "ref">[48798] III&ordf; q. 44 a. 4 arg. 4</span></a> Praeterea,
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diff changeset
2379 opera miraculosa pertinent ad opus gubernationis mundi per divinam
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parents: 26
diff changeset
2380 providentiam. Hoc autem opus praesupponit creationem. Inconveniens
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diff changeset
2381 ergo videtur quod Christus in suis miraculis usus est creatione,
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diff changeset
2382 quando scilicet multiplicavit panes. Non ergo convenientia videntur
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diff changeset
2383 fuisse eius miracula circa irrationales creaturas.</p>
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diff changeset
2384 <p title="III q. 44 a. 4 s. c."><a name="48799"><span class=
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diff changeset
2385 "ref">[48799] III&ordf; q. 44 a. 4 s. c.</span></a> Sed contra est
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diff changeset
2386 quod Christus est Dei sapientia, de qua dicitur, Sap. VIII, quod
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diff changeset
2387 <i>disponit omnia suaviter</i>.</p>
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diff changeset
2388 <p title="III q. 44 a. 4 co."><a name="48800"><span class=
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diff changeset
2389 "ref">[48800] III&ordf; q. 44 a. 4 co.</span></a> Respondeo
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diff changeset
2390 dicendum quod, sicut supra dictum est, miracula Christi ad hoc
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diff changeset
2391 ordinabantur quod virtus divinitatis cognosceretur in ipso ad
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diff changeset
2392 hominum salutem. Pertinet autem ad virtutem divinitatis ut omnis
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diff changeset
2393 creatura sit ei subiecta. Et ideo in omnibus creaturarum generibus
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parents: 26
diff changeset
2394 miracula eum facere oportuit, et non solum in hominibus, sed etiam
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diff changeset
2395 in irrationabilibus creaturis.</p>
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parents: 26
diff changeset
2396 <p title="III q. 44 a. 4 ad 1"><a name="48801"><span class=
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diff changeset
2397 "ref">[48801] III&ordf; q. 44 a. 4 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2398 dicendum quod animalia bruta propinque se habent secundum genus ad
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diff changeset
2399 hominem, unde et in eodem die cum homine facta sunt. Et quia circa
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diff changeset
2400 corpora humana multa miracula fecerat, non oportebat quod circa
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parents: 26
diff changeset
2401 corpora brutorum animalium aliqua miracula faceret, praesertim
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diff changeset
2402 quia, quantum ad naturam sensibilem et corporalem, eadem ratio est
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diff changeset
2403 de hominibus et animalibus, praecipue terrestribus. Pisces autem,
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diff changeset
2404 cum vivant in aqua, magis a natura hominum differunt, unde et alio
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parents: 26
diff changeset
2405 die sunt facti. In quibus miraculum Christus fecit in copiosa
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diff changeset
2406 piscium captura, ut legitur Luc. V et Ioan. ult., et etiam in pisce
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diff changeset
2407 quem Petrus coepit et in eo invenit staterem. Quod autem porci in
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diff changeset
2408 mare praecipitati sunt, non fuit operatio divini miraculi, sed
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diff changeset
2409 operatio Daemonum ex permissione divina.</p>
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diff changeset
2410 <p title="III q. 44 a. 4 ad 2"><a name="48802"><span class=
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diff changeset
2411 "ref">[48802] III&ordf; q. 44 a. 4 ad 2</span></a> Ad secundum
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diff changeset
2412 dicendum quod, sicut Chrysostomus dicit, super Matth., <i>cum in
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diff changeset
2413 plantis vel brutis aliquid tale dominus operatur, non quaeras
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diff changeset
2414 qualiter iuste siccata est ficus, si tempus non erat, hoc enim
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diff changeset
2415 quaerere est ultimae dementiae</i>, quia scilicet in talibus non
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diff changeset
2416 invenitur culpa et poena, <i>sed miraculum inspice, et admirare
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diff changeset
2417 miraculi factorem</i>. Nec facit creator iniuriam possidenti, si
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diff changeset
2418 creatura sua suo arbitrio utatur ad aliorum salutem, sed magis, ut
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diff changeset
2419 Hilarius dicit, super Matth., <i>in hoc bonitatis divinae
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diff changeset
2420 argumentum reperimus. Nam ubi afferre voluit procuratae per se
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diff changeset
2421 salutis exemplum, virtutis suae potestatem in humanis corporibus
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diff changeset
2422 exercuit, ubi vero in contumaces formam severitatis constituebat,
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diff changeset
2423 futuri speciem damno arboris indicavit</i>. Et praecipue, ut
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parents: 26
diff changeset
2424 Chrysostomus dicit, in ficulnea, quae est humidissima, ut miraculum
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parents: 26
diff changeset
2425 maius appareat.</p>
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parents: 26
diff changeset
2426 <p title="III q. 44 a. 4 ad 3"><a name="48803"><span class=
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parents: 26
diff changeset
2427 "ref">[48803] III&ordf; q. 44 a. 4 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2428 dicendum quod Christus etiam in aqua et in aere fecit miracula quae
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parents: 26
diff changeset
2429 sibi conveniebant, quando scilicet, ut legitur Matth. VIII,
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parents: 26
diff changeset
2430 <i>imperavit ventis et mari, et facta est tranquillitas magna</i>.
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parents: 26
diff changeset
2431 Non autem conveniebat ei qui omnia in statum pacis et
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parents: 26
diff changeset
2432 tranquillitatis revocare venerat, ut vel turbationem aeris, vel
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parents: 26
diff changeset
2433 divisionem aquarum faceret. Unde apostolus dicit, Heb. XII, <i>non
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parents: 26
diff changeset
2434 accessistis ad tractabilem et accessibilem ignem, et turbinem et
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parents: 26
diff changeset
2435 caliginem et procellam</i>. Circa passionem tamen, divisum est
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parents: 26
diff changeset
2436 velum, ad ostendendum reserationem mysteriorum legis; aperta sunt
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parents: 26
diff changeset
2437 monumenta, ad ostendendum quod per eius mortem mortuis vita
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parents: 26
diff changeset
2438 daretur; terra mota est et petrae scissae, ad ostendendum quod
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parents: 26
diff changeset
2439 lapidea hominum corda per eius passionem emollirentur, et quod
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parents: 26
diff changeset
2440 totus mundus virtute passionis eius erat in melius commutandus.</p>
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parents: 26
diff changeset
2441 <p title="III q. 44 a. 4 ad 4"><a name="48804"><span class=
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parents: 26
diff changeset
2442 "ref">[48804] III&ordf; q. 44 a. 4 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
2443 dicendum quod multiplicatio panum non est facta per modum
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parents: 26
diff changeset
2444 creationis, sed per additionem extraneae materiae in panes
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parents: 26
diff changeset
2445 conversae. Unde Augustinus dicit, super Ioan., <i>unde multiplicat
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parents: 26
diff changeset
2446 de paucis granis segetes, inde in manibus suis multiplicavit
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parents: 26
diff changeset
2447 quinque panes</i>. Manifestum est autem quod per conversionem grana
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parents: 26
diff changeset
2448 multiplicantur in segetes.</p>
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parents: 26
diff changeset
2449 <br />
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parents: 26
diff changeset
2450 <div class="D">Quaestio 45</div>
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parents: 26
diff changeset
2451 <div class="G">Prooemium</div>
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parents: 26
diff changeset
2452 <p title="III q. 45 pr."><a name="48805"><span class="ref">[48805]
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parents: 26
diff changeset
2453 III&ordf; q. 45 pr.</span></a> Deinde considerandum est de
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parents: 26
diff changeset
2454 transfiguratione Christi. Et circa hoc quaeruntur quatuor. Primo,
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parents: 26
diff changeset
2455 utrum conveniens fuerit Christum transfigurari. Secundo, utrum
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parents: 26
diff changeset
2456 claritas transfigurationis fuerit claritas gloriosa. Tertio, de
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parents: 26
diff changeset
2457 testibus transfigurationis. Quarto, de testimonio paternae
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parents: 26
diff changeset
2458 vocis.</p>
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parents: 26
diff changeset
2459 <br />
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parents: 26
diff changeset
2460 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
2461 <p title="III q. 45 a. 1 arg. 1"><a name="48806"><span class=
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parents: 26
diff changeset
2462 "ref">[48806] III&ordf; q. 45 a. 1 arg. 1</span></a> Ad primum sic
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parents: 26
diff changeset
2463 proceditur. Videtur quod non fuerit conveniens Christum
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parents: 26
diff changeset
2464 transfigurari. Non enim competit vero corpori ut in diversas
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parents: 26
diff changeset
2465 figuras mutetur, sed corpori phantastico. Corpus autem Christi non
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parents: 26
diff changeset
2466 fuit phantasticum, sed verum, ut supra habitum est. Ergo videtur
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parents: 26
diff changeset
2467 quod transfigurari non debuit.</p>
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parents: 26
diff changeset
2468 <p title="III q. 45 a. 1 arg. 2"><a name="48807"><span class=
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parents: 26
diff changeset
2469 "ref">[48807] III&ordf; q. 45 a. 1 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2470 figura est in quarta specie qualitatis, claritas autem est in
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parents: 26
diff changeset
2471 tertia, cum sit sensibilis qualitas. Assumptio ergo claritatis a
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parents: 26
diff changeset
2472 Christo transfiguratio dici non debet.</p>
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parents: 26
diff changeset
2473 <p title="III q. 45 a. 1 arg. 3"><a name="48808"><span class=
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parents: 26
diff changeset
2474 "ref">[48808] III&ordf; q. 45 a. 1 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2475 corporis gloriosi sunt quatuor dotes, ut infra dicetur, scilicet
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parents: 26
diff changeset
2476 impassibilitas, agilitas, subtilitas et claritas. Non ergo magis
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parents: 26
diff changeset
2477 debuit transfigurari secundum assumptionem claritatis, quam
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parents: 26
diff changeset
2478 secundum assumptionem aliarum dotium.</p>
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parents: 26
diff changeset
2479 <p title="III q. 45 a. 1 s. c."><a name="48809"><span class=
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parents: 26
diff changeset
2480 "ref">[48809] III&ordf; q. 45 a. 1 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
2481 quod dicitur Matth. XVII, quod Iesus transfiguratus est ante tres
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parents: 26
diff changeset
2482 discipulorum suorum.</p>
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parents: 26
diff changeset
2483 <p title="III q. 45 a. 1 co."><a name="48810"><span class=
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parents: 26
diff changeset
2484 "ref">[48810] III&ordf; q. 45 a. 1 co.</span></a> Respondeo
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parents: 26
diff changeset
2485 dicendum quod dominus discipulos suos, praenuntiata sua passione,
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parents: 26
diff changeset
2486 induxerat eos ad suae passionis sequelam. Oportet autem ad hoc quod
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parents: 26
diff changeset
2487 aliquis directe procedat in via, quod finem aliqualiter
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parents: 26
diff changeset
2488 praecognoscat, sicut sagittator non recte iaciet sagittam nisi
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parents: 26
diff changeset
2489 prius signum prospexerit in quod iaciendum est. Unde et Thomas
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parents: 26
diff changeset
2490 dixit, Ioan. XIV, <i>domine, nescimus quo vadis, et quomodo
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parents: 26
diff changeset
2491 possumus viam scire?</i> Et hoc praecipue necessarium est quando
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parents: 26
diff changeset
2492 via est difficilis et aspera, et iter laboriosum, finis vero
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parents: 26
diff changeset
2493 iucundus. Christus autem per passionem ad hoc pervenit ut gloriam
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parents: 26
diff changeset
2494 obtineret, non solum animae, quam habuit a principio suae
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parents: 26
diff changeset
2495 conceptionis, sed etiam corporis, secundum illud Luc. ult., <i>haec
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parents: 26
diff changeset
2496 oportuit Christum pati, et ita intrare in gloriam suam</i>. Ad quam
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parents: 26
diff changeset
2497 etiam perducit eos qui vestigia suae passionis sequuntur, secundum
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parents: 26
diff changeset
2498 illud Act. XIV, <i>per multas tribulationes oportet nos intrare in
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parents: 26
diff changeset
2499 regnum caelorum</i>. Et ideo conveniens fuit ut discipulis suis
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parents: 26
diff changeset
2500 gloriam suae claritatis ostenderet (quod est ipsum transfigurari),
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parents: 26
diff changeset
2501 cui suos configurabit, secundum illud Philipp. III, <i>reformabit
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parents: 26
diff changeset
2502 corpus humilitatis nostrae, configuratum corpori claritatis
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parents: 26
diff changeset
2503 suae</i>. Unde Beda dicit, super Marcum, <i>pia provisione factum
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parents: 26
diff changeset
2504 est ut, contemplatione semper manentis gaudii ad breve tempus
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parents: 26
diff changeset
2505 delibata fortius adversa tolerarent</i>.</p>
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parents: 26
diff changeset
2506 <p title="III q. 45 a. 1 ad 1"><a name="48811"><span class=
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parents: 26
diff changeset
2507 "ref">[48811] III&ordf; q. 45 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2508 dicendum quod, sicut Hieronymus dicit, super Matth., nemo putet
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parents: 26
diff changeset
2509 Christum per hoc quod transfiguratus dicitur, <i>pristinam formam
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parents: 26
diff changeset
2510 et faciem perdidisse, vel amisisse corporis veritatem et
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parents: 26
diff changeset
2511 assumpsisse corpus spirituale vel aereum. Sed quomodo transformatus
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parents: 26
diff changeset
2512 sit, Evangelista demonstrat, dicens, resplenduit facies eius sicut
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parents: 26
diff changeset
2513 sol, vestimenta autem eius facta sunt alba sicut nix. Ubi splendor
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parents: 26
diff changeset
2514 faciei ostenditur, et candor describitur vestium, non substantia
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parents: 26
diff changeset
2515 tollitur, sed gloria commutatur</i>.</p>
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parents: 26
diff changeset
2516 <p title="III q. 45 a. 1 ad 2"><a name="48812"><span class=
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parents: 26
diff changeset
2517 "ref">[48812] III&ordf; q. 45 a. 1 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2518 dicendum quod figura circa extremitatem corporis consideratur, est
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parents: 26
diff changeset
2519 enim figura <i>quae termino vel terminis comprehenditur</i>. Et
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parents: 26
diff changeset
2520 ideo omnia illa quae circa extremitatem corporis considerantur ad
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parents: 26
diff changeset
2521 figuram quodammodo pertinere videntur. Sicut autem color, ita et
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parents: 26
diff changeset
2522 claritas corporis non transparentis in eius superficie attenditur.
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parents: 26
diff changeset
2523 Et ideo assumptio claritatis transfiguratio dicitur.</p>
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parents: 26
diff changeset
2524 <p title="III q. 45 a. 1 ad 3"><a name="48813"><span class=
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parents: 26
diff changeset
2525 "ref">[48813] III&ordf; q. 45 a. 1 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2526 dicendum quod, inter praedictas quatuor dotes, sola claritas est
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parents: 26
diff changeset
2527 qualitas ipsius personae in seipsa, aliae vero tres dotes non
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parents: 26
diff changeset
2528 percipiuntur nisi in aliquo actu vel motu, seu passione. Ostendit
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parents: 26
diff changeset
2529 igitur Christus in seipso aliqua illarum trium dotium indicia, puta
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parents: 26
diff changeset
2530 agilitatis, cum supra undas maris ambulavit; subtilitatis, quando
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parents: 26
diff changeset
2531 de clauso utero virginis exivit; impassibilitatis, quando de
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parents: 26
diff changeset
2532 manibus Iudaeorum, vel praecipitare vel lapidare eum volentium,
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parents: 26
diff changeset
2533 illaesus evasit. Nec tamen propter illas transfiguratus dicitur,
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parents: 26
diff changeset
2534 sed propter solam claritatem, quae pertinet ad aspectum personae
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parents: 26
diff changeset
2535 ipsius.</p>
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parents: 26
diff changeset
2536 <br />
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parents: 26
diff changeset
2537 <div class="E">Articulus 2</div>
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parents: 26
diff changeset
2538 <p title="III q. 45 a. 2 arg. 1"><a name="48814"><span class=
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parents: 26
diff changeset
2539 "ref">[48814] III&ordf; q. 45 a. 2 arg. 1</span></a> Ad secundum
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parents: 26
diff changeset
2540 sic proceditur. Videtur quod illa claritas non fuit claritas
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parents: 26
diff changeset
2541 gloriosa. Dicit enim quaedam Glossa Bedae, super illud Matth. XVII,
544e12f679ad convert to xml
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parents: 26
diff changeset
2542 <i>transfiguratus est coram eis, in corpore, inquit, mortali
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parents: 26
diff changeset
2543 ostendit, non immortalitatem, sed claritatem similem futurae
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parents: 26
diff changeset
2544 immortalitati</i>. Sed claritas gloriae est claritas
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parents: 26
diff changeset
2545 immortalitatis. Non ergo illa claritas quam Christus discipulis
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parents: 26
diff changeset
2546 ostendit, fuit claritas gloriae.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2547 <p title="III q. 45 a. 2 arg. 2"><a name="48815"><span class=
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parents: 26
diff changeset
2548 "ref">[48815] III&ordf; q. 45 a. 2 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
2549 super illud Luc. IX, <i>non gustabunt mortem nisi videant regnum
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parents: 26
diff changeset
2550 Dei</i>, dicit Glossa Bedae, <i>idest, glorificationem corporis in
544e12f679ad convert to xml
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parents: 26
diff changeset
2551 imaginaria repraesentatione futurae beatitudinis</i>. Sed imago
544e12f679ad convert to xml
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parents: 26
diff changeset
2552 alicuius rei non est ipsa res. Ergo claritas illa non fuit claritas
544e12f679ad convert to xml
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parents: 26
diff changeset
2553 beatitudinis.</p>
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parents: 26
diff changeset
2554 <p title="III q. 45 a. 2 arg. 3"><a name="48816"><span class=
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parents: 26
diff changeset
2555 "ref">[48816] III&ordf; q. 45 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2556 claritas gloriae non est nisi in corpore humano. Sed claritas illa
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parents: 26
diff changeset
2557 transfigurationis apparuit non solum in corpore Christi, sed etiam
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parents: 26
diff changeset
2558 in vestimentis eius, et in nube lucida quae discipulos obumbravit.
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parents: 26
diff changeset
2559 Ergo videtur quod illa claritas non fuit claritas gloriae.</p>
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parents: 26
diff changeset
2560 <p title="III q. 45 a. 2 s. c."><a name="48817"><span class=
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parents: 26
diff changeset
2561 "ref">[48817] III&ordf; q. 45 a. 2 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
2562 quod, super illud Matth. XVII, <i>transfiguratus est ante eos</i>,
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parents: 26
diff changeset
2563 dicit Hieronymus, <i>qualis futurus est tempore iudicii, talis
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parents: 26
diff changeset
2564 apostolis apparuit</i>. Et super illud Matth. XVI, <i>donec videant
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parents: 26
diff changeset
2565 filium hominis venientem in regno suo</i>, dicit Chrysostomus,
544e12f679ad convert to xml
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parents: 26
diff changeset
2566 <i>volens monstrare quid est illa gloria in qua postea venturus
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parents: 26
diff changeset
2567 est, eis in praesenti vita revelavit, sicut possibile erat eos
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parents: 26
diff changeset
2568 discere, ut neque in domini morte iam doleant</i>.</p>
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parents: 26
diff changeset
2569 <p title="III q. 45 a. 2 co."><a name="48818"><span class=
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parents: 26
diff changeset
2570 "ref">[48818] III&ordf; q. 45 a. 2 co.</span></a> Respondeo
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parents: 26
diff changeset
2571 dicendum quod claritas illa quam Christus in transfiguratione
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ht
parents: 26
diff changeset
2572 assumpsit, fuit claritas gloriae quantum ad essentiam, non tamen
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parents: 26
diff changeset
2573 quantum ad modum essendi. Claritas enim corporis gloriosi derivatur
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parents: 26
diff changeset
2574 ab animae claritate, sicut Augustinus dicit, in epistola ad
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parents: 26
diff changeset
2575 Dioscorum. Et similiter claritas corporis Christi in
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parents: 26
diff changeset
2576 transfiguratione derivata est a divinitate ipsius, ut Damascenus
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parents: 26
diff changeset
2577 dicit, et a gloria animae eius. Quod enim a principio conceptionis
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parents: 26
diff changeset
2578 Christi gloria animae non redundaret ad corpus, ex quadam
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parents: 26
diff changeset
2579 dispensatione divina factum est, ut in corpore passibili nostrae
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parents: 26
diff changeset
2580 redemptionis expleret mysteria, sicut supra dictum est. Non tamen
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parents: 26
diff changeset
2581 per hoc adempta est potestas Christo derivandi gloriam animae ad
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parents: 26
diff changeset
2582 corpus. Et hoc quidem fecit, quantum ad claritatem, in
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parents: 26
diff changeset
2583 transfiguratione, aliter tamen quam in corpore glorificato. Nam ad
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parents: 26
diff changeset
2584 corpus glorificatum redundat claritas ab anima sicut quaedam
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parents: 26
diff changeset
2585 qualitas permanens corpus afficiens. Unde fulgere corporaliter non
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parents: 26
diff changeset
2586 est miraculosum in corpore glorioso. Sed ad corpus Christi in
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parents: 26
diff changeset
2587 transfiguratione derivata est claritas a divinitate et anima eius,
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parents: 26
diff changeset
2588 non per modum qualitatis immanentis et afficientis ipsum corpus,
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parents: 26
diff changeset
2589 sed magis per modum passionis transeuntis, sicut cum aer
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parents: 26
diff changeset
2590 illuminatur a sole. Unde ille fulgor tunc in corpore Christi
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parents: 26
diff changeset
2591 apparens miraculosus fuit, sicut et hoc ipsum quod ambulavit super
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parents: 26
diff changeset
2592 undas maris. Unde Dionysius dicit, in epistola IV, ad Caium,
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parents: 26
diff changeset
2593 <i>super hominem operatur Christus ea quae sunt hominis, et hoc
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parents: 26
diff changeset
2594 monstrat virgo supernaturaliter concipiens, et aqua instabilis
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parents: 26
diff changeset
2595 materialium et terrenorum pedum sustinens gravitatem</i>. Unde non
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parents: 26
diff changeset
2596 est dicendum, sicut Hugo de sancto Victore dixit, quod Christus
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parents: 26
diff changeset
2597 assumpserit dotes claritatis in transfiguratione, agilitatis
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parents: 26
diff changeset
2598 ambulando super mare, et subtilitatis egrediendo de clauso utero
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parents: 26
diff changeset
2599 virginis, quia dos nominat quandam qualitatem immanentem corpori
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parents: 26
diff changeset
2600 glorioso. Sed miraculose habuit ea quae pertinent ad dotes. Et est
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parents: 26
diff changeset
2601 simile, quantum ad animam, de visione qua Paulus vidit Deum in
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parents: 26
diff changeset
2602 raptu, ut in secunda parte dictum est.</p>
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parents: 26
diff changeset
2603 <p title="III q. 45 a. 2 ad 1"><a name="48819"><span class=
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parents: 26
diff changeset
2604 "ref">[48819] III&ordf; q. 45 a. 2 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
2605 dicendum quod ex illo verbo non ostenditur quod claritas Christi
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parents: 26
diff changeset
2606 non fuerit claritas gloriae, sed quod non fuit claritas corporis
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parents: 26
diff changeset
2607 gloriosi, quia corpus Christi nondum erat immortale. Sicut enim
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parents: 26
diff changeset
2608 dispensative factum est ut in Christo gloria animae non redundaret
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parents: 26
diff changeset
2609 ad corpus, ita fieri potuit dispensative ut redundaret quantum ad
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parents: 26
diff changeset
2610 dotem claritatis, et non quantum ad dotem impassibilitatis.</p>
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parents: 26
diff changeset
2611 <p title="III q. 45 a. 2 ad 2"><a name="48820"><span class=
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parents: 26
diff changeset
2612 "ref">[48820] III&ordf; q. 45 a. 2 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2613 dicendum quod illa claritas dicitur imaginaria fuisse, non quin
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parents: 26
diff changeset
2614 esset vera claritas gloriae, sed quia erat quaedam imago
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parents: 26
diff changeset
2615 repraesentans illam gloriae perfectionem secundum quam corpus erit
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parents: 26
diff changeset
2616 gloriosum.</p>
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parents: 26
diff changeset
2617 <p title="III q. 45 a. 2 ad 3"><a name="48821"><span class=
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parents: 26
diff changeset
2618 "ref">[48821] III&ordf; q. 45 a. 2 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2619 dicendum quod, sicut claritas quae erat in corpore Christi
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parents: 26
diff changeset
2620 repraesentabat futuram claritatem corporis eius, ita claritas
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parents: 26
diff changeset
2621 vestimentorum eius designat futuram claritatem sanctorum, quae
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parents: 26
diff changeset
2622 superabitur a claritate Christi, sicut candor nivis superatur a
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parents: 26
diff changeset
2623 candore solis. Unde Gregorius dicit, XXXII Moral., quod
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diff changeset
2624 <i>vestimenta Christi facta sunt splendentia, quia in supernae
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parents: 26
diff changeset
2625 claritatis culmine sancti omnes ei luce iustitiae fulgentes
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parents: 26
diff changeset
2626 adhaerebunt. Vestium enim nomine iustos, quos sibi adiunget,
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parents: 26
diff changeset
2627 significat</i>, secundum illud Isaiae XLIX, <i>his omnibus velut
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parents: 26
diff changeset
2628 ornamento vestieris</i>. Nubes autem lucida significat spiritus
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parents: 26
diff changeset
2629 sancti gloriam, vel virtutem paternam, ut Origenes dicit, per quam
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parents: 26
diff changeset
2630 sancti in futura gloria protegentur. Quamvis etiam convenienter
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parents: 26
diff changeset
2631 significare posset claritatem mundi innovati, quae erit sanctorum
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parents: 26
diff changeset
2632 tabernaculum. Unde, Petro disponente tabernacula facere, nubes
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parents: 26
diff changeset
2633 lucida discipulos obumbravit.</p>
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parents: 26
diff changeset
2634 <br />
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parents: 26
diff changeset
2635 <div class="E">Articulus 3</div>
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parents: 26
diff changeset
2636 <p title="III q. 45 a. 3 arg. 1"><a name="48822"><span class=
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parents: 26
diff changeset
2637 "ref">[48822] III&ordf; q. 45 a. 3 arg. 1</span></a> Ad tertium sic
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parents: 26
diff changeset
2638 proceditur. Videtur quod non convenienter inducti fuerint testes
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parents: 26
diff changeset
2639 transfigurationis. Unusquisque enim maxime perhibere potest
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parents: 26
diff changeset
2640 testimonium de notis. Sed qualis esset futura gloria, tempore
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parents: 26
diff changeset
2641 transfigurationis Christi nulli homini per experimentum erat adhuc
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parents: 26
diff changeset
2642 notum, sed solis Angelis. Ergo testes transfigurationis magis
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parents: 26
diff changeset
2643 debuerunt esse Angeli quam homines.</p>
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parents: 26
diff changeset
2644 <p title="III q. 45 a. 3 arg. 2"><a name="48823"><span class=
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parents: 26
diff changeset
2645 "ref">[48823] III&ordf; q. 45 a. 3 arg. 2</span></a> Praeterea,
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diff changeset
2646 testes veritatis non decet aliqua fictio, sed veritas. Moyses autem
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parents: 26
diff changeset
2647 et Elias non ibi vere affuerunt, sed imaginarie, dicit enim quaedam
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parents: 26
diff changeset
2648 Glossa super illud Luc. IX, <i>erant autem Moyses et Elias etc.,
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parents: 26
diff changeset
2649 sciendum est, inquit, non corpus vel animas Moysi vel Eliae ibi
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parents: 26
diff changeset
2650 apparuisse, sed in subiecta creatura illa corpora fuisse formata.
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parents: 26
diff changeset
2651 Potest etiam credi ut angelico ministerio hoc factum esset, ut
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diff changeset
2652 Angeli eorum personas assumerent</i>. Non ergo videtur quod fuerint
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parents: 26
diff changeset
2653 convenientes testes.</p>
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parents: 26
diff changeset
2654 <p title="III q. 45 a. 3 arg. 3"><a name="48824"><span class=
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parents: 26
diff changeset
2655 "ref">[48824] III&ordf; q. 45 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2656 Act. X dicitur quod Christo <i>omnes prophetae testimonium
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parents: 26
diff changeset
2657 perhibent</i>. Ergo non soli Moyses et Elias debuerunt adesse
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parents: 26
diff changeset
2658 tanquam testes, sed etiam omnes prophetae.</p>
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parents: 26
diff changeset
2659 <p title="III q. 45 a. 3 arg. 4"><a name="48825"><span class=
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parents: 26
diff changeset
2660 "ref">[48825] III&ordf; q. 45 a. 3 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
2661 gloria Christi fidelibus omnibus repromittitur, quos per suam
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parents: 26
diff changeset
2662 transfigurationem ad illius gloriae desiderium accendere voluit.
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parents: 26
diff changeset
2663 Non ergo solos Petrum et Iacobum et Ioannem in testimonium suae
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parents: 26
diff changeset
2664 transfigurationis assumere debuit, sed omnes discipulos.</p>
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parents: 26
diff changeset
2665 <p title="III q. 45 a. 3 s. c."><a name="48826"><span class=
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parents: 26
diff changeset
2666 "ref">[48826] III&ordf; q. 45 a. 3 s. c.</span></a> In contrarium
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parents: 26
diff changeset
2667 est evangelicae Scripturae auctoritas.</p>
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parents: 26
diff changeset
2668 <p title="III q. 45 a. 3 co."><a name="48827"><span class=
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parents: 26
diff changeset
2669 "ref">[48827] III&ordf; q. 45 a. 3 co.</span></a> Respondeo
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parents: 26
diff changeset
2670 dicendum quod Christus transfigurari voluit ut gloriam suam
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parents: 26
diff changeset
2671 hominibus ostenderet, et ad eam desiderandam homines provocaret,
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parents: 26
diff changeset
2672 sicut supra dictum est. Ad gloriam autem aeternae beatitudinis
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parents: 26
diff changeset
2673 adducuntur homines per Christum, non solum qui post eum fuerunt,
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parents: 26
diff changeset
2674 sed etiam qui eum praecesserunt, unde, eo ad passionem properante,
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parents: 26
diff changeset
2675 tam <i>turbae quae sequebantur, quam quae praecedebant ei,
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parents: 26
diff changeset
2676 clamabant, hosanna</i>, ut dicitur Matth. XXI, quasi salutem ab eo
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parents: 26
diff changeset
2677 petentes. Et ideo conveniens fuit ut de praecedentibus ipsum testes
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parents: 26
diff changeset
2678 adessent, scilicet Moyses et Elias; et de sequentibus, scilicet
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parents: 26
diff changeset
2679 Petrus, Iacobus et Ioannes; ut <i>in ore duorum vel trium testium
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parents: 26
diff changeset
2680 staret hoc verbum</i>.</p>
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parents: 26
diff changeset
2681 <p title="III q. 45 a. 3 ad 1"><a name="48828"><span class=
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parents: 26
diff changeset
2682 "ref">[48828] III&ordf; q. 45 a. 3 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
2683 dicendum quod Christus per suam transfigurationem manifestavit
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parents: 26
diff changeset
2684 discipulis corporis gloriam, quae ad solos homines pertinet. Et
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parents: 26
diff changeset
2685 ideo convenienter non Angeli, sed homines pro testibus ad hoc
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parents: 26
diff changeset
2686 inducuntur.</p>
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parents: 26
diff changeset
2687 <p title="III q. 45 a. 3 ad 2"><a name="48829"><span class=
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parents: 26
diff changeset
2688 "ref">[48829] III&ordf; q. 45 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
2689 dicendum quod illa Glossa dicitur esse sumpta ex libro qui
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parents: 26
diff changeset
2690 intitulatur de mirabilibus sacrae Scripturae, qui non est liber
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parents: 26
diff changeset
2691 authenticus, sed falso adscribitur Augustino. Et ideo illi Glossae
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parents: 26
diff changeset
2692 non est standum. Dicit enim Hieronymus, super Matth.,
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parents: 26
diff changeset
2693 <i>considerandum est quod Scribis et Pharisaeis de caelo signa
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parents: 26
diff changeset
2694 poscentibus, dare noluit, hic vero, ut apostolorum augeat fidem,
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parents: 26
diff changeset
2695 dat signum de caelo, Elia inde descendente quo conscenderat, et
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parents: 26
diff changeset
2696 Moyse ab Inferis resurgente</i>. Quod non est sic intelligendum
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parents: 26
diff changeset
2697 quasi anima Moysi suum corpus resumpserit, sed quod anima eius
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parents: 26
diff changeset
2698 apparuit per aliquod corpus assumptum, sicut Angeli apparent. Elias
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parents: 26
diff changeset
2699 autem apparuit in proprio corpore, non quidem de caelo Empyreo
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parents: 26
diff changeset
2700 allatus, sed de aliquo eminenti loco, in quem fuerat in curru igneo
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parents: 26
diff changeset
2701 raptus.</p>
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parents: 26
diff changeset
2702 <p title="III q. 45 a. 3 ad 3"><a name="48830"><span class=
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parents: 26
diff changeset
2703 "ref">[48830] III&ordf; q. 45 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
2704 dicendum quod, sicut Chrysostomus dicit, super Matth., Moyses et
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parents: 26
diff changeset
2705 Elias in medium adducuntur propter multas rationes. Prima est haec.
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parents: 26
diff changeset
2706 Quia enim turbae dicebant eum esse Eliam vel Ieremiam aut unum ex
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parents: 26
diff changeset
2707 prophetis, capita prophetarum secum ducit, ut saltem hinc appareat
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parents: 26
diff changeset
2708 differentia servorum et domini. Secunda ratio est, quia Moyses
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parents: 26
diff changeset
2709 legem dedit, Elias pro gloria domini aemulator fuit. Unde per hoc
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parents: 26
diff changeset
2710 quod simul cum Christo apparent, excluditur calumnia Iudaeorum
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parents: 26
diff changeset
2711 accusantium Christum tanquam transgressorem legis, et blasphemum
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parents: 26
diff changeset
2712 Dei sibi gloriam usurpantem. Tertia ratio est, ut ostendat se
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parents: 26
diff changeset
2713 habere potestatem mortis et vitae, et esse iudicem mortuorum et
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parents: 26
diff changeset
2714 vivorum, per hoc quod Moysen iam mortuum, et Eliam adhuc viventem,
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parents: 26
diff changeset
2715 secum ducit. Quarta ratio est quia, sicut Lucas dicit, loquebantur
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parents: 26
diff changeset
2716 cum eo <i>de excessu, quem completurus erat in Ierusalem</i>, idest
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parents: 26
diff changeset
2717 de passione et morte sua. Et ideo, ut super hoc discipulorum animos
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parents: 26
diff changeset
2718 confirmaret, inducit eos in medium qui se morti exposuerunt pro
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parents: 26
diff changeset
2719 Deo, nam Moyses cum periculo mortis se obtulit Pharaoni, Elias vero
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parents: 26
diff changeset
2720 regi Achab. Quinta ratio est, quia volebat ut discipuli eius
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parents: 26
diff changeset
2721 aemularentur Moysi mansuetudinem, et zelum Eliae. Sextam rationem
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parents: 26
diff changeset
2722 addit Hilarius, ut ostenderet scilicet se per legem, quam dedit
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parents: 26
diff changeset
2723 Moyses, et per prophetas, inter quos fuit Elias praecipuus, esse
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parents: 26
diff changeset
2724 praedicatum.</p>
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parents: 26
diff changeset
2725 <p title="III q. 45 a. 3 ad 4"><a name="48831"><span class=
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parents: 26
diff changeset
2726 "ref">[48831] III&ordf; q. 45 a. 3 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
2727 dicendum quod alta mysteria non sunt omnibus exponenda immediate,
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parents: 26
diff changeset
2728 sed per maiores suo tempore ad alios debent devenire. Et ideo, ut
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parents: 26
diff changeset
2729 Chrysostomus dicit, <i>assumpsit tres tanquam potiores</i>. Nam
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parents: 26
diff changeset
2730 Petrus excellens fuit in dilectione quam habuit ad Christum et
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parents: 26
diff changeset
2731 iterum in potestate sibi commissa; Ioannes vero in privilegio
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parents: 26
diff changeset
2732 amoris quo a Christo diligebatur propter suam virginitatem, et
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parents: 26
diff changeset
2733 iterum propter praerogativam evangelicae doctrinae; Iacobus autem
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parents: 26
diff changeset
2734 propter praerogativam martyrii. Et tamen hos ipsos noluit hoc quod
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parents: 26
diff changeset
2735 viderant aliis annuntiare ante resurrectionem, ne, ut Hieronymus
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parents: 26
diff changeset
2736 dicit, <i>incredibile esset, pro rei magnitudine; et, post tantam
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parents: 26
diff changeset
2737 gloriam, sequens crux scandalum faceret; vel etiam totaliter
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parents: 26
diff changeset
2738 impediretur a populo; et ut, cum essent spiritu sancto repleti,
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parents: 26
diff changeset
2739 tunc gestorum spiritualium testes essent</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
2740 <br />
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parents: 26
diff changeset
2741 <div class="E">Articulus 4</div>
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parents: 26
diff changeset
2742 <p title="III q. 45 a. 4 arg. 1"><a name="48832"><span class=
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parents: 26
diff changeset
2743 "ref">[48832] III&ordf; q. 45 a. 4 arg. 1</span></a> Ad quartum sic
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parents: 26
diff changeset
2744 proceditur. Videtur quod inconvenienter additum fuerit testimonium
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parents: 26
diff changeset
2745 paternae vocis dicentis, <i>hic est filius meus dilectus</i>. Quia,
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parents: 26
diff changeset
2746 ut dicitur Iob XXXIII, <i>semel loquitur Deus, et secundo idipsum
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parents: 26
diff changeset
2747 non repetit</i>. Sed in Baptismo hoc ipsum paterna vox fuerat
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parents: 26
diff changeset
2748 protestata. Non ergo fuit conveniens quod hoc iterum protestaretur
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parents: 26
diff changeset
2749 in transfiguratione.</p>
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parents: 26
diff changeset
2750 <p title="III q. 45 a. 4 arg. 2"><a name="48833"><span class=
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parents: 26
diff changeset
2751 "ref">[48833] III&ordf; q. 45 a. 4 arg. 2</span></a> Praeterea, in
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parents: 26
diff changeset
2752 Baptismo, simul cum voce paterna, affuit spiritus sanctus in specie
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parents: 26
diff changeset
2753 columbae. Quod in transfiguratione factum non fuit. Non ergo
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parents: 26
diff changeset
2754 conveniens videtur fuisse patris protestatio.</p>
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parents: 26
diff changeset
2755 <p title="III q. 45 a. 4 arg. 3"><a name="48834"><span class=
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parents: 26
diff changeset
2756 "ref">[48834] III&ordf; q. 45 a. 4 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
2757 Christus docere incoepit post Baptismum. Et tamen in Baptismo vox
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parents: 26
diff changeset
2758 patris ad eum audiendum homines non induxerat. Ergo nec in
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parents: 26
diff changeset
2759 transfiguratione inducere debuit.</p>
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diff changeset
2760 <p title="III q. 45 a. 4 arg. 4"><a name="48835"><span class=
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diff changeset
2761 "ref">[48835] III&ordf; q. 45 a. 4 arg. 4</span></a> Praeterea, non
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diff changeset
2762 debent aliquibus dici ea quae ferre non possunt, secundum illud
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diff changeset
2763 Ioan. XVI, <i>adhuc habeo vobis multa dicere, quae non potestis
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2764 portare modo</i>. Sed discipuli vocem patris ferre non potuerunt,
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2765 dicitur enim Matth. XVII quod <i>audientes discipuli ceciderunt in
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diff changeset
2766 faciem suam et timuerunt valde</i>. Ergo non debuit vox paterna ad
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2767 eos fieri.</p>
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diff changeset
2768 <p title="III q. 45 a. 4 s. c."><a name="48836"><span class=
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diff changeset
2769 "ref">[48836] III&ordf; q. 45 a. 4 s. c.</span></a> In contrarium
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2770 est auctoritas evangelicae Scripturae.</p>
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diff changeset
2771 <p title="III q. 45 a. 4 co."><a name="48837"><span class=
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diff changeset
2772 "ref">[48837] III&ordf; q. 45 a. 4 co.</span></a> Respondeo
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diff changeset
2773 dicendum quod adoptio filiorum Dei est per quandam conformitatem
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diff changeset
2774 imaginis ad Dei filium naturalem. Quod quidem fit dupliciter, primo
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diff changeset
2775 quidem, per gratiam viae, quae est conformitas imperfecta; secundo,
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diff changeset
2776 per gloriam, quae est conformitas perfecta; secundum illud I Ioan.
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diff changeset
2777 III, <i>nunc filii Dei sumus, et nondum apparuit quid erimus,
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diff changeset
2778 scimus quoniam, cum apparuerit, similes ei erimus, quoniam
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diff changeset
2779 videbimus eum sicuti est</i>. Quia igitur gratiam per Baptismum
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diff changeset
2780 consequimur, in transfiguratione autem praemonstrata est claritas
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diff changeset
2781 futurae gloriae, ideo tam in Baptismo quam in transfiguratione
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diff changeset
2782 conveniens fuit manifestare naturalem Christi filiationem
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diff changeset
2783 testimonio patris, quia solus est perfecte conscius illius
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diff changeset
2784 perfectae generationis, simul cum filio et spiritu sancto.</p>
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parents: 26
diff changeset
2785 <p title="III q. 45 a. 4 ad 1"><a name="48838"><span class=
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diff changeset
2786 "ref">[48838] III&ordf; q. 45 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
2787 dicendum quod illud verbum referendum est ad aeternam Dei
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diff changeset
2788 locutionem, qua Deus pater verbum unicum protulit sibi coaeternum.
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diff changeset
2789 Et tamen potest dici quod idem corporali voce Deus bis protulerit,
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diff changeset
2790 non tamen propter idem, sed ad ostendendum diversum modum quo
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diff changeset
2791 homines participare possunt similitudinem filiationis aeternae.</p>
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parents: 26
diff changeset
2792 <p title="III q. 45 a. 4 ad 2"><a name="48839"><span class=
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diff changeset
2793 "ref">[48839] III&ordf; q. 45 a. 4 ad 2</span></a> Ad secundum
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diff changeset
2794 dicendum quod sicut in Baptismo, ubi declaratum fuit mysterium
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diff changeset
2795 primae regenerationis, ostensa est operatio totius Trinitatis, per
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diff changeset
2796 hoc quod fuit ibi filius incarnatus, apparuit spiritus sanctus in
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diff changeset
2797 specie columbae, et pater fuit ibi declaratus in voce; ita etiam in
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diff changeset
2798 transfiguratione, quae est sacramentum secundae regenerationis,
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diff changeset
2799 tota Trinitas apparuit, pater in voce, filius in homine, spiritus
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diff changeset
2800 sanctus in nube clara; quia sicut in Baptismo dat innocentiam, quae
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diff changeset
2801 per simplicitatem columbae designatur, ita in resurrectione dabit
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diff changeset
2802 electis suis claritatem gloriae et refrigerium ab omni malo, quae
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2803 designantur in nube lucida.</p>
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diff changeset
2804 <p title="III q. 45 a. 4 ad 3"><a name="48840"><span class=
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diff changeset
2805 "ref">[48840] III&ordf; q. 45 a. 4 ad 3</span></a> Ad tertium
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diff changeset
2806 dicendum quod Christus venerat gratiam actualiter dare, gloriam
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diff changeset
2807 vero verbo promittere. Et ideo convenienter in transfiguratione
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diff changeset
2808 inducuntur homines ut ipsum audiant, non autem in Baptismo.</p>
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diff changeset
2809 <p title="III q. 45 a. 4 ad 4"><a name="48841"><span class=
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diff changeset
2810 "ref">[48841] III&ordf; q. 45 a. 4 ad 4</span></a> Ad quartum
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diff changeset
2811 dicendum quod conveniens fuit discipulos voce paterna terreri et
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diff changeset
2812 prosterni, ut ostenderetur quod excellentia illius gloriae quae
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diff changeset
2813 tunc demonstrabatur, excedit omnem sensum et facultatem mortalium,
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diff changeset
2814 secundum illud Exod. XXXIII, <i>non videbit me homo et vivet</i>.
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diff changeset
2815 Et hoc est quod Hieronymus dicit, super Matth., quod <i>humana
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diff changeset
2816 fragilitas conspectum maioris gloriae ferre non sustinet</i>. Ab
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diff changeset
2817 hac autem fragilitate sanantur homines per Christum, eos in gloriam
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diff changeset
2818 adducendo. Quod significatur per hoc quod dixit eis, <i>surgite,
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diff changeset
2819 nolite timere</i>.</p>
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diff changeset
2820 <div class="centro"><br />
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diff changeset
2821 <p><a href="sth4027.html"><img src="icons/ageretro.gif" width="19"
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2822 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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diff changeset
2823 <a href="sth4046.html"><img src="icons/ageultra.gif" width="19"
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diff changeset
2824 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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diff changeset
2825 <br />
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diff changeset
2826 <hr />
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diff changeset
2827 <br />
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diff changeset
2828 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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diff changeset
2829 hanc editionem<br />
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diff changeset
2830 Iura omnia asservantur<br />
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diff changeset
2831 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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2832 style="text-decoration=none">49644264</a></address>
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diff changeset
2833 </div>
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diff changeset
2834 </body>
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2835 </html>