annotate john/latin/cih03.html @ 93:2f7833be883c

thru 119, maybe
author ht
date Sat, 31 May 2014 14:36:13 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Cygwin (vers 25 March 2009), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Super Evangelium S. Ioannis lectura, cap.
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23 3-4</title>
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24 </head>
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25 <body>
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26 <div class="tres"><a href="http://www.corpusthomisticum.org/">CORPUS THOMISTICUM</a></div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Super Evangelium S. Ioannis lectura</div>
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29 <div class="dos">a capite III ad caput IV</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/crux190.jpg" width="164" height="190" border=
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35 "0" alt="Thomas de Aquino a Beato Angelico depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Taurini 1952 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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47 <p><a href="cih02.html"><img src="icons/ageretro.gif" width="19"
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48 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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49 <a href="cih05.html"><img src="icons/ageultra.gif" width="19"
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50 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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53 <!--
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54 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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55 function go(){if(document.selecter.select1.options[document.selecter.select1.selectedIndex].value !="none"){location=document.selecter.select1.options[document.selecter.select1.selectedIndex].value}}
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56 document.write('<FORM NAME="selecter"><SELECT NAME="select1">');
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57 document.write('<OPTION VALUE="none">INDEX');
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58 document.write('<OPTION VALUE="none">------------------------------------------------');
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59 document.write('<OPTION VALUE="index.html">Corpus Thomisticum');
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60 document.write('<OPTION VALUE="iopera.html">Opera omnia');
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61 document.write('<OPTION VALUE="zbiblia.html">Bibliographia Thomistica');
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62 document.write('<OPTION VALUE="none">-------------------------------------------');
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63 document.write('<OPTION VALUE="#87439">Super Io., cap. 3 l. 2');
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64 document.write('<OPTION VALUE="#87440">Super Io., cap. 3 l. 3');
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65 document.write('<OPTION VALUE="#87441">Super Io., cap. 3 l. 4');
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66 document.write('<OPTION VALUE="#87442">Super Io., cap. 3 l. 5');
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67 document.write('<OPTION VALUE="#87443">Super Io., cap. 3 l. 6');
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68 document.write('<OPTION VALUE="#87444">Super Io., cap. 4 l. 1');
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69 document.write('<OPTION VALUE="#87445">Super Io., cap. 4 l. 2');
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70 document.write('<OPTION VALUE="#87446">Super Io., cap. 4 l. 3');
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71 document.write('<OPTION VALUE="#87447">Super Io., cap. 4 l. 4');
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72 document.write('<OPTION VALUE="#87448">Super Io., cap. 4 l. 5');
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73 document.write('<OPTION VALUE="#87449">Super Io., cap. 4 l. 6');
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74 document.write('<OPTION VALUE="#87450">Super Io., cap. 4 l. 7');
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75 document.write('<\/SELECT>');
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76 document.write('<BR><BR>');
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77 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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78 document.write('<\/FORM>');
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79 // -->
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80 //]]>
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81 </script><br />
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82 <hr />
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83 <br /></div>
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84 <div class="C">Caput 3</div>
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85 <div class="D">Lectio 1</div>
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86 <p title="Super Io., cap. 3 l. 1"><a name="87438"><span class=
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87 "ref">[87438] Super Io., cap. 3 l. 1</span></a> Supra ostendit
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88 Evangelista virtutem Christi quantum ad mutationem naturae; hic
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89 vero ostendit eam quantum ad reformationem gratiae, de qua
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90 principaliter intendit. Reformatio autem gratiae fit per
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91 spiritualem generationem, et per beneficiorum regeneratis
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92 collationem. Primo ergo tractat de spirituali generatione; secundo
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93 de beneficiorum spiritualium regeneratis divinitus collatione; et
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94 hoc in V cap. ibi <i>post haec erat dies festus Iudaeorum</i> et
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95 cetera. Circa primum duo facit. Primo agit de spirituali
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96 regeneratione quantum ad Iudaeos; secundo de propagatione fructuum
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97 huius regenerationis etiam quantum ad externas nationes. Et hoc in
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98 IV cap. ibi <i>ut ergo cognovit Iesus, quia audierunt Pharisaei</i>
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99 et cetera. Circa primum duo facit. Primo manifestat spiritualem
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100 regenerationem verbis; secundo implet eam factis, ibi <i>post haec
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101 venit Iesus, et discipuli eius in terram Iudaeam</i> et cetera.
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102 Circa primum tria facit. Primo ostendit spiritualis regenerationis
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103 necessitatem; secundo eius qualitatem, ibi <i>dicit ad eum
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104 Nicodemus: quomodo potest homo nasci, cum sit senex?</i> Tertio
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105 eius modum et rationem, ibi <i>respondit ad eum Nicodemus, et dixit
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106 ei: quomodo possunt haec fieri?</i> Circa primum duo facit. Primo
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107 ostendit demonstrandae necessitatis occasionem; secundo
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108 necessitatem huius regenerationis, ibi <i>respondit Iesus, et dixit
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109 ei: amen, amen dico tibi</i> et cetera. Occasio autem huius
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110 necessitatis inducitur ex Nicodemo; et ideo dicit <i>erat autem
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111 homo ex Pharisaeis, Nicodemus nomine</i> et cetera. Quem describit
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112 ex persona, ex tempore, et ex confessione ipsius. Ex persona quidem
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113 describitur quantum ad tria. Scilicet quantum ad religionem, quia
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114 Pharisaeus; unde dicit <i>erat homo ex Pharisaeis</i>. Duplex
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115 namque secta erat apud Iudaeos, scilicet Pharisaeorum et
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116 Sadducaeorum. Sed Pharisaei magis conveniebant nobiscum in
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117 opinionibus, quia credebant resurrectionem et dicebant esse
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118 creaturas aliquas spirituales. Sadducaei vero magis discordabant,
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119 quia nec resurrectionem futuram, nec spiritum esse credebant. Et
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120 dicebantur isti Pharisaei, quasi ab aliis divisi. Et quia opinio
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121 eorum probabilior erat, et magis propinqua veritati, ideo Nicodemus
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122 facilius conversus est ad Christum. Act. XXVI, 5: <i>secundum
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123 certissimam sectam religionis nostrae</i> et cetera. Item quantum
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124 ad nomen, cum dicit <i>Nicodemus nomine</i>: quod interpretatur
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125 victor, seu victoria populi, per quem significantur illi qui ex
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126 Iudaeis ad Christum conversi, fide vicerunt mundum. I Io. ult., 4:
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127 <i>haec est victoria, quae vincit mundum, fides nostra</i>. Item
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128 tertio, quantum ad dignitatem; unde dicit <i>princeps
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129 Iudaeorum</i>. A principio namque licet dominus non elegerit
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130 sapientes, potentes, aut nobiles, ne virtus fidei sapientiae et
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131 potentiae humanae attribueretur ut dicitur I Cor. I, 26: <i>non
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132 multi sapientes, secundum carnem, non multi potentes, non multi
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133 nobiles, sed quae stulta sunt mundi eligit Deus</i>, voluit tamen
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134 aliquos sapientes et potentes a principio ad se convertere, ne si
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135 doctrina sua solum ab ignobilibus et insipientibus reciperetur,
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136 haberetur contemptui, et ne credentium multitudo potius
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137 attribueretur rusticitati, et insipientiae conversorum, quam
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138 virtuti fidei. Nihilominus tamen voluit istos nobiles et potentes
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139 non multos esse ad eum conversos, ne ut dictum est humanae
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140 potentiae, aut sapientiae ascriberetur. Et ideo dicitur Io. XII,
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141 42, quod <i>aliqui ex principibus crediderunt in eum</i>: inter
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142 quos fuit iste Nicodemus; Ps. XLVI, 10: <i>principes populorum
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143 congregati sunt</i>. Ex tempore vero describit eum, cum dicit
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144 <i>hic venit ad Iesum nocte</i> et cetera. Circa quod sciendum est,
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145 quod qualitas temporis consuevit in Scriptura describi circa
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146 aliquos, ad insinuandam cognitionem mentis, seu conditionem
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147 actionis eorum. Describitur autem hic tempus istud obscurum, unde
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148 dicit <i>venit nocte</i>. Nox enim obscura est, et competebat
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149 qualitati affectus Nicodemi, qui non cum securitate et libera
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150 propalatione, sed cum timore ad Iesum veniebat; nam erat de illis
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151 principibus, de quibus dicitur Io. XII, 42 quod <i>crediderunt in
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152 eum; sed propter Pharisaeos non confitebantur, ut de synagoga non
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153 eiicerentur</i>. Non enim perfecte diligebant; unde subditur:
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154 <i>dilexerunt enim magis gloriam hominum quam gloriam Dei</i>.
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155 Competit etiam nox eius ignorantiae, et imperfectae cognitioni,
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156 quam iste habebat de Christo; Rom. XIII, 12: <i>nox praecessit</i>
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157 etc.; Ps. LXXXI, 5: <i>nescierunt, neque intellexerunt, in tenebris
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158 ambulant</i>. Ex confessione vero describitur, cum subdit <i>et
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159 dixit ei: Rabbi, scimus quia a Deo venisti magister</i>. Ubi
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160 confitetur Christi officium in docendo, cum dicit <i>Rabbi</i>,
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161 etc. et eius potestatem in agendo, ibi <i>nemo enim potest haec
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162 signa facere quae tu facis, nisi fuerit Deus cum eo</i>. Et quidem
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163 in utroque verum dicit, licet parum confessus est. Verum enim est
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164 quod vocat eum <i>Rabbi</i>, idest magister, quia, ut dicitur infra
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165 XIII, 13: <i>vos vocatis me magister, et domine, et bene dicitis,
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166 sum etenim</i>. Legerat enim Nicodemus quod scriptum est Ioel II,
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167 23: <i>filii Sion, exultate, et laetamini in domino Deo vestro,
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168 quia dedit vobis doctorem iustitiae</i>. Sed parum dicit, quia
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169 dicit eum a Deo venisse magistrum sed tacet eum Deum esse. Nam
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170 venire a Deo magister, commune est omnibus bonis praelatis, Ier.
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171 III, 15, <i>et dabo vobis pastores iuxta cor meum; et pascent vos
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172 scientia, et doctrina</i>; unde hoc non est singulare Christo:
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173 quamquam aliter doceant homines, aliter Christus. Alii enim
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174 magistri docent tantum exterius, sed Christus etiam interius, quia,
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175 ut dicitur supra I, 9, <i>erat lux vera, quae illuminat omnem
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176 hominem</i>: et ideo ipse solus dat sapientiam; Lc. XXI, 15: <i>ego
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177 dabo vobis os et sapientiam</i>. Et hoc nullus purus homo dicere
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178 potest. Potestatem vero confitetur ex signis visis, quasi dicat:
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179 credo quod <i>a Deo venisti magister</i>, quia <i>nemo potest haec
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180 signa facere</i>. Et verum dicit, quia signa quae Christus fecit,
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181 non possunt fieri nisi divinitus, et quia Deus cum eo erat; infra
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182 VIII, v. 29: <i>qui me misit, mecum est</i>. Sed parum dicit, quia
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183 credebat quod Christus non propria potestate signa faceret, quasi
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184 indigens extranea virtute, ac si Deus non esset cum eo per unitatem
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185 essentiae, sed per infusionem gratiae solum. Quod quidem falsum
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186 est, quia non extranea virtute, sed propria, signa faciebat: nam
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187 eadem est potestas Dei et Christi. Simile est quod dicit mulier
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188 Eliae, III Reg. XVII, 24: <i>in hoc facto cognovi quoniam vir Dei
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189 es tu</i>. Consequenter cum dicit <i>respondit Iesus, et dixit
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190 ei</i> etc. ponit necessitatem spiritualis regenerationis
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191 provenientem ex ignorantia Nicodemi. Et ideo dicit <i>amen,
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192 amen</i>. Ubi notandum est, quod haec dictio <i>amen</i> est
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193 Hebraea, qua frequenter Christus usus est: unde ob eius reverentiam
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194 nullus translator, tam Graecorum quam Latinorum, transferre voluit.
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195 Et quandoque quidem significat idem quod verum, aut idem quod vere;
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196 quandoque vero idem quod fiat. Unde in Ps. LXXI, LXXXVIII et CVI,
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197 ubi nos habemus, <i>fiat</i>, in Hebraeo est <i>amen, amen</i>. Sed
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198 hanc dictionem solus Ioannes Evangelista ingeminat inter
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199 Evangelistas. Cuius ratio est, quia alii Evangelistae ea
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200 principaliter tradunt quae ad humanitatem Christi pertinent: ad
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201 quae, cum facilius credibilia sint, minor assertio necessaria erat;
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202 Ioannes vero ea quae ad divinitatem Christi pertinent,
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203 principaliter tractat, quae, cum occulta sint, et a cognitione
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204 hominum remota, maiori assertione indigebant. Deinde attendendum
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205 est, quod haec responsio Christi videtur omnino inconsona
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206 propositis a Nicodemo, nisi diligenter consideretur. Quomodo namque
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207 convenire videtur quod dixit Nicodemus <i>Rabbi, scimus quia a Deo
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208 venisti</i>, cum hoc quod respondit dominus <i>nisi quis renatus
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209 fuerit denuo, non potest videre regnum Dei?</i> Sed notandum, sicut
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210 iam dictum est, quod Nicodemus imperfectam opinionem habens de
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211 Christo, confitebatur eum magistrum et haec signa facere tamquam
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212 hominem purum. Vult ergo ei dominus ostendere, quomodo ad altiorem
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213 cognitionem de ipso posset pervenire. Et quidem poterat de hoc
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214 dominus disputare; sed quia hoc fuisset versum in contentionem,
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215 cuius contrarium de eo scriptum est Is. XLII, 2: <i>non
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216 contendet</i>, ideo cum mansuetudine voluit eum ad veram
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217 cognitionem perducere, quasi diceret: non mirum si me purum hominem
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218 credis, quia illa secreta divinitatis non potest aliquis scire,
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219 nisi adeptus fuerit spiritualem regenerationem. Et hoc est quod
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220 dicit <i>nisi quis natus fuerit denuo, non potest videre regnum
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221 Dei</i>. Ubi sciendum, quod cum visio sit actus vitae, secundum
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222 diversas vitas, diversae sunt visiones. Nam est quaedam vita
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223 carnalis, qua communiter omnia alia vivunt, et haec habet carnalem
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224 visionem, seu cognitionem. Est et vita spiritualis, qua homo
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225 conformatur Deo et spiritibus sanctis, et haec habet spiritualem
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226 visionem. Secundum carnalem quidem spiritualia videri non possunt;
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227 I Cor. c. II, 14: <i>animalis homo non percipit ea quae sunt
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228 spiritus Dei</i>, sed percipiuntur visione spirituali; unde ibidem
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229 subditur <i>quae Dei sunt, nemo novit nisi spiritus Dei</i>.
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230 Spiritus autem est qui regenerat; unde apostolus Rom. VIII, v. 15:
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231 <i>non accepistis spiritum servitutis iterum in timore; sed
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232 accepistis spiritum adoptionis</i>. Et hunc quidem spiritum per
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233 regenerationem spiritualem accipimus. Ad Tit. III, 5: <i>salvos nos
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234 fecit per lavacrum regenerationis spiritus sancti</i>. Si ergo
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235 visio spiritualis non est nisi per spiritum sanctum, et spiritus
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236 sanctus infunditur nobis per lavacrum regenerationis spiritualis:
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237 ergo non possumus videre regnum Dei, nisi per lavacrum
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238 regenerationis, et ideo dicit <i>nisi quis renatus fuerit ex aqua
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239 et spiritu sancto, non potest introire in regnum Dei</i>. Quasi
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240 dicat: non est mirum si non vides regnum Dei, quia nullus illud
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241 videre potest nisi accipiat spiritum sanctum, per quem renascitur
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242 in filium Dei. Ad regnum autem non solum pertinet regale solium,
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243 sed etiam quae sunt ad regni gubernationem, scilicet regia
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244 dignitas, beneficia gratiarum et via iustitiae, qua solidatur
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245 regnum, et ideo dicit <i>non potest videre regnum Dei</i>, idest
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246 gloriam et dignitatem Dei, idest mysteria salutis aeternae, quae
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247 per fidei iustitiam inspiciuntur; Rom. XIV, 17: <i>regnum Dei non
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248 est esca et potus</i>. In veteri autem lege fuit quaedam
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249 regeneratio spiritualis, sed imperfecta et figuralis; I Cor. X, 2:
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250 <i>omnes in Moyse baptizati sunt, in nube et in mari</i>; idest, in
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251 figura Baptismum acceperunt. Et ideo mysteria regni Dei videbant
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252 quidem, sed figuraliter tantum; Hebr. c. XI, 13: <i>a longe
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253 aspicientes</i>. In nova vero lege est manifesta regeneratio
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254 spiritualis, sed tamen est imperfecta, quia renovamur interius
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255 tantum per gratiam, sed non exterius per incorruptionem; II Cor.
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256 IV, 16: <i>licet is qui foris est noster homo corrumpatur, tamen is
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257 qui intus est renovatur de die in diem</i>. Et ideo videmus regnum
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258 Dei et mysteria salutis aeternae, sed imperfecte, quia, ut dicitur
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259 I Cor. XIII, 12, <i>videmus nunc per speculum in aenigmate</i> et
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260 cetera. In patria vero est perfecta regeneratio, quia renovabimur
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261 interius et exterius. Et ideo regnum Dei perfectissime videbimus;
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262 unde I Cor. XIII, 12: <i>tunc autem videbimus facie ad faciem</i>;
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263 et I Io. III, 2: <i>cum apparuerit, similes ei erimus, quia
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264 videbimus eum sicuti est</i>. Patet ergo quod sicut visionem
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265 corporalem non habet quis nisi natus, ita nec spiritualem habere
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266 potest nisi renatus. Et secundum triplicem regenerationem est
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267 triplex modus visionis. Nota autem, quod in Graeco non habetur
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268 denuo, sed <i>anothe</i>, idest desuper, quod Hieronymus transtulit
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269 <i>denuo</i>, ut scilicet importet additionem. Et sic Hieronymus
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270 intellexit dicens <i>nisi renatus fuerit denuo</i>; quasi dicat:
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271 nisi renatus iterato per supernaturalem generationem. Chrysostomus
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272 autem dicit, nasci desuper, esse proprium filii Dei, quia ipse
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273 solus natus est desuper; infra (hoc cap.) <i>qui desursum venit,
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274 super omnes est</i>. Et dicitur Christus nasci desuper quantum ad
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275 tempus (ut ita liceat loqui) quia ab aeterno genitus; Ps. CIX, v.
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276 3: <i>ante Luciferum genui te</i>. Et quantum ad generationis
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277 principium, quia a patre caelesti; infra VI, 38: <i>descendi, non
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278 ut faciam voluntatem meam, sed eius qui misit me</i>. Quia ergo
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279 nostra regeneratio est ad similitudinem filii Dei, secundum illud
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280 Rom. VIII, v. 29: <i>quos praescivit conformes fieri imaginis filii
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281 sui</i>, ideo, quia illa generatio superna est, et nostra generatio
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282 desuper est, quantum ad tempus, per aeternam praedestinationem,
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283 Eph. I, 4: <i>elegit nos in ipso ante mundi constitutionem</i>, et
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284 quantum ad donum Dei, infra VI, 44: <i>nemo potest venire ad me,
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285 nisi pater qui misit me, traxerit eum</i>. Eph. II, 5: <i>gratia
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286 Dei salvati estis</i> et cetera. Consequenter cum dicit <i>dicit ad
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287 eum Nicodemus</i> etc., ponit modum, et rationem huius spiritualis
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288 regenerationis: et circa hoc primo ponitur dubitatio Nicodemi;
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289 secundo responsio Christi <i>respondit Iesus: amen, amen dico
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290 tibi</i> et cetera. Circa primum sciendum est, quod, sicut dicitur
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291 I Cor. II, 14, <i>animalis homo non percipit ea quae sunt spiritus
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292 Dei</i>, et ideo, quia Nicodemus carnalis adhuc et animalis erat,
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293 non potuit quae dicebantur, nisi carnaliter intelligere. Et ideo ea
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294 quae dominus dixerat de regeneratione spirituali, ipse de
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295 regeneratione carnali intelligebat. Et hoc est quod dicit
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296 <i>quomodo potest homo nasci, cum sit senex?</i> Ubi, secundum
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297 Chrysostomum, sciendum est, quod Nicodemus voluit obiicere contra
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298 verba salvatoris. Sed tamen obiectio eius derisibilis est, quia
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299 Christus loquitur de regeneratione spirituali, hic autem obiicit de
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300 carnali. Similiter omnes rationes inductae ad impugnandum ea quae
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301 sunt fidei, derisibiles sunt, quia non sunt secundum intentionem
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302 sacrae Scripturae. Obiicit autem Nicodemus contra verba domini
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303 dupliciter, secundum quod dupliciter videbatur dictum domini
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304 impossibile, scilicet quod homo denuo renascatur. Uno modo scilicet
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305 propter irreversibilitatem humanae vitae: nam a senectute non
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306 potest homo redire ad pueritiam. Unde dicitur Iob XVI, v. 23:
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307 <i>semitam</i>, scilicet vitam praesentem, <i>per quam non
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308 revertar, ambulo</i>. Et secundum hoc dicit <i>quomodo potest homo
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309 nasci, cum sit senex?</i> Quasi dicat: numquid iterum efficietur
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310 puer ut renascatur? Iob VII, 10: <i>non revertetur ultra in domum
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311 suam, neque cognoscet eum amplius locus eius</i>. Secundo ex modo
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312 carnalis generationis: nam homo in principio cum generatur est in
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313 parva quantitate, ita ut possit eum uterus maternus capere;
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314 postmodum vero, cum iam natus est, ad continua crementa paulatim
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315 perducitur, ita ut non possit in materno utero contineri. Et ideo
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316 dicit <i>numquid potest in ventrem matris suae iterato introire, et
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317 renasci?</i> Quasi dicat, non, quia non capit eum venter. Sed haec
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318 locum non habent in generatione spirituali, quia homo,
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319 quantumcumque per peccatum spiritualiter inveteratus, secundum
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320 illud Ps. XXXI, 3: <i>quoniam tacui, inveteraverunt omnia ossa
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321 mea</i>, potest per auxilium gratiae divinae ad novitatem venire,
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322 secundum illud Ps. CII, 5: <i>renovabitur ut aquilae iuventus
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323 tua</i>. Potest, et quantumcumque magnus, in uterum spiritualem,
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324 scilicet Ecclesiae, per sacramentum Baptismi introire. Quis autem
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325 sit uterus spiritualis, manifestum est; alias numquam diceretur:
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326 <i>ex utero ante Luciferum genui te</i>. Nihilominus tamen
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327 aliqualem similitudinem habet quod dicitur; nam, sicut homo semel
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328 carnaliter natus, non potest iterum nasci, ita et semel per
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329 Baptismum spiritualiter natus, non potest iterum nasci, quia non
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330 debet iterum baptizari; Eph. IV, 5: <i>unus dominus, una fides,
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331 unum Baptisma</i>. Consequenter cum dicit <i>respondit Iesus</i>
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332 etc., ponitur responsio Christi. Et circa hoc tria facit. Primo
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333 solvit rationes Nicodemi, ostendendo qualitatem regenerationis;
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334 secundo manifestat solutionem per rationem, ibi <i>quod natum est
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335 ex carne, caro est</i> etc.; tertio per exemplum, ibi <i>non
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336 mireris</i> et cetera. Solvit ergo obiectiones, ostendens quod
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337 regeneratio de qua loquitur, est spiritualis, et non carnalis. Et
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338 hoc est quod dicit <i>amen, amen dico tibi, nisi quis renatus
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339 fuerit ex aqua et spiritu sancto, non potest introire in regnum
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340 Dei</i>, quasi dicat: tu intelligis de generatione carnali, sed ego
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341 loquor de spirituali. Sed attende quod supra dixerat <i>non potest
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342 videre regnum Dei</i>, hic vero dicit <i>non potest introire in
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343 regnum Dei</i>, quod idem est. Nam quae regni Dei sunt, nullus
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344 videt, nisi regnum Dei intret; et tantum videt quantum intrat.
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345 Apoc. II, 17: <i>in calculo nomen novum scriptum, quod nemo scit
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346 nisi qui accipit</i>. Quod autem spiritualis regeneratio ex spiritu
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347 fiat, rationem habet. Nam oportet generatum generari ad
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348 similitudinem generantis; nos autem regeneramur in filios Dei, ad
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349 similitudinem veri filii: oportet ergo quod regeneratio spiritualis
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350 fiat per id per quod assimilamur vero filio; quod quidem est per
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351 hoc quod spiritum eius habemus. Rom. VIII, 9: <i>si quis spiritum
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352 Christi non habet, hic non est eius</i>; I Io. IV, 13: <i>in hoc
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353 cognoscimus, quoniam in eo manemus, et ipse in nobis, quia de
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354 spiritu suo dedit nobis</i> et cetera. Oportet ergo quod
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355 spiritualis regeneratio per spiritum sanctum fiat. Rom. VIII, 15:
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356 <i>non accepistis spiritum servitutis iterum in timore, sed
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357 spiritum adoptionis filiorum</i>; infra VI, 63: <i>spiritus est qui
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358 vivificat</i> et cetera. Et etiam huic regenerationi necessaria
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359 aqua propter tria. Primo quidem propter humanae naturae
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360 conditionem. Homo enim ex anima et corpore constat, et si in eius
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361 regeneratione esset spiritus tantum, solum quod spirituale est
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362 hominis, ostenderetur regenerari. Ut ergo regeneretur etiam caro,
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363 oportet quod sicut est ibi spiritus, per quem regeneratur anima,
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364 ita sit ibi aliquid corporale, per quod regeneretur corpus; et hoc
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365 est aqua. Secundo propter humanam cognitionem: nam, sicut Dionysius
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366 dicit, divina sapientia ita omnia ordinat ut unicuique provideat
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367 secundum modum suae conditionis. Homo autem est naturaliter
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368 cognoscitivus; oportet ergo eo modo dona spiritualia hominibus
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369 conferri, ut ea cognoscant; I Cor. II, 12: <i>ut sciamus quae a Deo
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370 donata sunt nobis</i>. Naturalis autem modus huius cognitionis est
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371 ut spiritualia per sensibilia cognoscat, cum omnis nostra cognitio
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372 a sensu incipiat. Oportuit ergo ad hoc quod intelligamus id quod
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373 spirituale est in hac regeneratione, quod esset in ea aliquid
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374 sensibile et materiale, scilicet aqua: per quod intelligamus quod
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375 sicut aqua lavat et purgat corporaliter exterius, ita et per
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376 Baptismum homo lavatur et purgatur interius spiritualiter. Tertio
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377 propter causae congruitatem: nam causa nostrae regenerationis est
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378 verbum incarnatum. Supra I, 12: <i>dedit eis potestatem filios Dei
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379 fieri</i>. Congruit ergo quod in sacramentis, quae efficaciam
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380 habent ex virtute verbi incarnati, sit aliquid correspondens verbo,
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381 et aliquid correspondens carni, seu corpori. Et hoc est
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382 spiritualiter aqua in sacramento Baptismi, ut scilicet per eam
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383 configuremur morti Christi, dum submergimur in ea, quando
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384 baptizamur, sicut Christus tribus diebus fuit in ventre terrae;
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385 Rom. VI, 4: <i>consepulti enim sumus cum illo per Baptismum</i>.
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386 Hoc etiam mysterium in prima rerum productione signatum est, Gen.
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387 I, quando spiritus domini ferebatur super aquas. Sed per tactum
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388 mundissimae carnis Christi maior virtus collata est aquis: quia in
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389 principio producebant aquae reptile animae viventis; sed ex quo
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390 Christus baptizatus est in Iordane, animas spirituales aqua reddit.
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391 Per hoc autem quod hic dicit <i>nisi quis renatus fuerit ex aqua et
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392 spiritu sancto</i>, manifeste apparet spiritum sanctum esse Deum.
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393 Supra enim I, 13, dicit: <i>non ex sanguinibus, neque ex voluntate
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394 carnis, neque ex voluntate viri, sed ex Deo nati sunt</i>. Ex quo
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395 sic formatur ratio. Ille ex quo spiritualiter renascuntur homines,
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396 est Deus; sed homines renascuntur spiritualiter per spiritum
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397 sanctum, ut hic dicitur: ergo spiritus sanctus est Deus. Sed hic
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398 est duplex quaestio. Prima est. Si nullus intrat regnum Dei, nisi
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399 renascatur aqua, antiqui autem patres non sunt renati aqua, quia
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400 non baptizabantur: ergo non intraverunt regnum Dei. Alia est, quia
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401 cum sit triplex Baptismus, scilicet fluminis, flaminis et
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402 sanguinis, et multi fuerint baptizati ultimis duobus, quos dicimus
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403 intrasse regnum Dei statim (cum tamen non fuerint renati aqua) non
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404 videtur esse verum quod hic dicitur <i>nisi quis renatus fuerit ex
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405 aqua et spiritu sancto</i>. Responsio. Dicendum est quantum ad
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406 primum, quia regeneratio ex aqua et spiritu sancto fit dupliciter,
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407 scilicet in veritate et figura. Antiqui autem patres, licet non
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408 fuerint regenerati regeneratione vera, fuerunt tamen regenerati
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409 regeneratione figurali, quia semper habuerunt aliquod signum
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410 sensibile, in quo vera regeneratio praefigurabatur; et secundum hoc
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411 renati intraverunt regnum Dei, soluto pretio. Quantum ad secundum
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412 dicendum, quod illi qui renascuntur Baptismo sanguinis et flaminis,
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413 licet non habeant regenerationem in actu, habent tamen in voto:
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414 alias enim neque Baptismus sanguinis aliquid valeret; nec esse
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415 posset Baptismus spiritus. Sic ergo ad hoc quod homo intret regnum
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416 Dei, oportet quod adsit Baptismus aquae in re, sicut est in omnibus
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417 baptizatis; vel in voto, sicut est in martyribus et catechumenis,
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418 qui morte praeveniuntur antequam votum impleant; vel in figura,
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419 sicut in antiquis patribus. Ex hoc quod dicitur <i>nisi quis
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420 renatus fuerit ex aqua et spiritu sancto</i>, Pelagiani errantes
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421 dixerunt, quod pueri baptizantur, non quidem ut mundentur a
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422 peccatis quae nondum habent, sed ut possint intrare regnum Dei. Sed
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423 hoc est falsum: quia, secundum quod Augustinus dicit in Lib. de
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424 Baptismo parvulorum, inconveniens est quod imago Dei, scilicet
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425 homo, subtrahatur a regno Dei, nisi propter aliquod impedimentum;
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426 quod esse non potest, nisi peccatum. Oportet ergo quod in pueris
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427 qui subtrahuntur a regno, sit aliquod peccatum scilicet originale.
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428 Consequenter cum dicit <i>quod natum est ex carne, caro est</i>
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429 etc. probat per rationem, quod oportet nasci ex aqua et spiritu
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430 sancto: et est ratio sua talis. Nullus potest pervenire ad regnum,
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431 nisi spiritualis efficiatur; sed aliquis non efficitur spiritualis
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432 nisi per spiritum sanctum: ergo nullus potest intrare regnum Dei
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433 nisi renatus ex spiritu sancto. Dicit ergo <i>quod natum est ex
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434 carne, caro est</i>; idest, nativitas secundum carnem, facit nasci
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435 in vitam carnalem, I Cor. XV, 47: <i>primus homo de terra terrenus,
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436 et quod natum est ex spiritu</i>, idest ex virtute spiritus sancti,
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437 <i>spiritus est</i>, idest spiritualis. Nota autem, quod haec
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438 praepositio ex quandoque designat causam materialem; sicut cum
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439 dico, cultellus est ex ferro; quandoque causam efficientem; sicut
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440 domus est ex aedificatore. Et secundum hoc, quod dicitur <i>quod
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441 natum est ex carne</i>, potest intelligi dupliciter, effective et
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442 materialiter. Effective quidem, quia virtus quae est in carne, est
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443 effectiva generationis; materialiter vero, quia aliquod carnale in
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444 animalibus est materia generati. Sed ex spiritu non dicitur aliquid
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445 nasci materialiter, cum spiritus immutabilis sit, materia vero sit
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446 subiectum transmutationis, sed dicitur effective. Secundum hoc
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447 ergo, possumus accipere triplicem generationem. Unam quae est ex
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448 carne materialiter et effective, quae est communis omnibus qui
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449 carnalem statum habent. Alia est secundum spiritum effective,
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450 secundum quam regeneramur in filios Dei per gratiam spiritus
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451 sancti, et efficimur spirituales. Tertia est media, scilicet quae
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452 est ex carne materialiter solum, et ex spiritu sancto effective. Et
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453 haec est singularis et propria Christi: quia materialiter est
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454 habens carnem ex carne matris natus, et effective est ex spiritu
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455 sancto; Matth. I, 20: <i>quod enim in ea natum est, de spiritu
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456 sancto est</i>. Et ideo natus est sanctus; Lc. I, 35: <i>spiritus
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457 sanctus superveniet in te, et virtus altissimi obumbrabit tibi:
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458 ideoque quod nascetur ex te sanctum, vocabitur filius Dei</i>.</p>
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459 <br />
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460 <div class="D">Lectio 2</div>
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461 <p title="Super Io., cap. 3 l. 2"><a name="87439"><span class=
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462 "ref">[87439] Super Io., cap. 3 l. 2</span></a> Supra posuit
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463 dominus rationem ad instruendam spiritualem generationem; hic ponit
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464 exemplum. Datur autem intelligi, quod Nicodemus, audito <i>quod
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465 natum est ex spiritu, spiritus est</i>, turbationem quamdam
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466 dubietatis incurrit; et ideo dominus dicit ei <i>non mireris, quia
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467 dixi tibi: oportet vos nasci denuo</i>. Ubi sciendum est, quod
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468 duplex est admiratio. Una devotionis, secundum quod aliquis
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469 magnalia Dei considerans, cognoscit ea sibi incomprehensibilia
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470 esse: unde relinquitur admirationi locus, secundum illud Ps. XCII,
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471 4: <i>mirabilis in altis dominus</i>; et alibi CXVIII, v. 129:
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472 <i>mirabilia testimonia tua</i>. Et ad hanc homines sunt inducendi,
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473 non prohibendi. Alia est infidelitatis, dum quis ea quae dicuntur
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474 non credens, miratur. Unde dicitur Matth. c. XIII, 57 quod
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475 <i>mirabantur in doctrina Christi</i>: et sequitur, quod
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476 <i>scandalizabantur in eo</i>. Et ab hac admiratione dominus
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477 Nicodemum removet, inducens exemplum, cum dicit <i>spiritus ubi
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478 vult spirat</i>. Quod quidem, eadem servata sententia, dupliciter
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diff changeset
479 quantum ad litteram exponi potest. Uno enim modo, secundum
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diff changeset
480 Chrysostomum, accipitur pro vento, sicut in Ps. c. CXLVIII, 8:
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481 <i>spiritus procellarum, quae faciunt verbum eius</i>. Et secundum
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482 hoc quatuor dicit de vento. Primo venti potestatem, cum dicit
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483 <i>spiritus ubi vult spirat</i>; idest, ventus quo vult flat. Et si
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484 dicas, quod ventus non habet voluntatem; dicendum, quod voluntas
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485 sumitur pro appetitu naturali, qui nihil est aliud quam naturalis
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486 inclinatio, de qua dicitur Iob XXVIII, 25: <i>qui creavit ventis
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487 pondus</i>. Secundo ponitur venti indicium, cum dicit <i>et vocem
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488 eius audis</i>; et sumitur vox pro sono quem facit ventus ex
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diff changeset
489 percussione ad aliquod corpus; de quo dicitur in Ps. LXXVI, 19:
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490 <i>vox tonitrui tui in rota</i>. Tertio ponit venti originem, quae
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491 occulta est; unde dicit <i>et nescis unde veniat</i>, idest ubi
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492 oriatur; Ps. CXXXIV, 7: <i>qui producit ventos de thesauris
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493 suis</i>. Quarto ponit venti finem, qui similiter occultus est;
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494 unde dicit <i>aut quo vadat</i>; supple, nescis, idest ubi
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495 persistat. Et hanc quidem similitudinem inducit ad propositum, cum
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496 dicit <i>sic est omnis qui natus est ex spiritu</i>; quasi dicat:
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497 si ventus, qui est corporeus, habet occultam originem, nec potest
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498 sciri eius processus; quomodo miraris, si tu non potes scire
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499 processum regenerationis spiritualis? Sed contra hanc expositionem
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diff changeset
500 obiicit Augustinus dicens, quod dominus non intellexit de vento,
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501 cum dixit <i>spiritus ubi vult spirat</i> etc. nam de quolibet
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502 vento scimus, unde veniat, aut quo vadat: nam Auster venit a
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503 meridie, et vadit ad Aquilonem; Boreas vero e converso ab Aquilone
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504 ad meridiem vadit. Quomodo ergo de spiritu corporeo dicit dominus
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diff changeset
505 <i>nescis unde veniat, aut quo vadat?</i> Sed ad hoc responderi
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506 potest, quod principium venti potest sciri dupliciter. Uno modo in
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507 generali; et hoc modo scitur unde veniat, idest a qua parte mundi,
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508 sicut scitur, quod Auster venit a meridie; et quo vadat, quia ad
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diff changeset
509 Aquilonem. Alio modo in speciali; et hoc modo nescitur unde veniat,
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510 idest in qua plaga determinate incipiat: aut quo vadat, idest ubi
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511 determinate cesset. Et cum Chrysostomo ad hanc expositionem
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512 conveniunt omnes fere Graeci doctores. Alio modo exponitur de
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diff changeset
513 spiritu sancto; et secundum hoc quatuor ponit de spiritu sancto.
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514 Primo quidem eius potestatem, cum dicit <i>spiritus ubi vult
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515 spirat</i>: quia pro libero potestatis arbitrio inspirat ubi vult,
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516 et quando vult, corda illustrando; I Cor. XII, 11: <i>haec omnia
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517 operatur unus atque idem spiritus, dividens singulis prout
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518 vult</i>. Ex quo confutatur error Macedonii ponentis spiritum
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519 sanctum esse ministrum patris et filii. Non enim spiraret ubi ipse
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520 vellet, sed ubi ei mandaretur. Secundo vero ponit spiritus sancti
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521 indicium, cum dicit <i>et vocem eius audis</i>; Ps. XCIV, 8:
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522 <i>hodie si vocem eius audieritis, nolite obdurare corda
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523 vestra</i>. Sed contra hoc obiicit Chrysostomus dicens, quod non
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524 potest intelligi de spiritu sancto. Dominus enim loquebatur
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525 Nicodemo, qui adhuc infidelis erat, cui non competebat audire vocem
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526 spiritus sancti. Sed dicendum, secundum Augustinum, quod spiritus
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527 sancti est duplex vox. Una, qua loquitur intus in corde hominis; et
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528 hanc audiunt solum fideles et sancti: de qua dicitur in Ps. c.
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529 LXXXIV, 9: <i>audiam quid loquatur in me dominus Deus</i>. Alia
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530 est, qua spiritus sanctus loquitur in Scripturis, vel per
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531 praedicatores, secundum quod dicitur Matth. X, 20: <i>non enim vos
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532 estis qui loquimini, sed spiritus sanctus qui loquitur in
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533 vobis</i>. Et hanc audiunt etiam infideles et peccatores. Tertio
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534 ponit spiritus sancti originem, quae occulta est, unde dicit <i>et
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535 nescis unde veniat</i>, licet vocem eius audias: et hoc ideo quia
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536 venit a patre et filio; infra XV, 26: <i>cum autem venerit
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537 Paraclitus, quem ergo mittam vobis a patre spiritum veritatis, qui
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538 a patre procedit</i>. Pater autem, et filius lucem habitant
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539 inaccessibilem, <i>quam nemo hominum vidit, sed nec videre
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540 potest</i>: ut dicitur I Tim. ult. 16. Quarto ponit spiritus sancti
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diff changeset
541 finem, qui quidem occultus est, et ideo dicit <i>aut quo vadat</i>,
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542 supple: nescis, quia perducit ad occultum finem, scilicet ad
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543 beatitudinem aeternam. Unde dicitur <i>pignus hereditatis</i>, Eph.
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544 I, v. 14 et I Cor. II, 9: <i>oculus non vidit nec auris audivit,
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545 nec in cor hominis ascendit, quae praeparavit Deus iis qui diligunt
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546 illum</i>. Vel <i>nescis unde veniat</i>, idest quomodo hominem
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547 introeat, <i>aut quo vadat</i>, idest ad quam perfectionem illum
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548 adducat; Iob IX, 11: <i>si venerit ad me, non videbo eum. Sic est
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549 omnis qui natus est ex spiritu</i>; idest, sicut spiritus sanctus.
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550 Nec mirum: nam sicut supra dixerat, <i>quod natum est ex spiritu,
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551 spiritus est</i>: quia in viro spirituali sunt proprietates
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552 spiritus sancti, sicut in carbone succenso sunt proprietates ignis.
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553 Sunt autem in eo qui natus est ex spiritu sancto praedictae quatuor
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554 proprietates spiritus. Primo namque habet libertatem; II Cor. c.
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555 III, 17: <i>ubi spiritus domini, ibi libertas</i>, quia spiritus
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556 domini ducit ad id quod rectum est, Ps. CXLII, 10: <i>spiritus tuus
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557 bonus deducet me in terram rectam</i>, et liberat a servitute
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558 peccati et legis, Rom. VIII, 2: <i>lex spiritus vitae in Christo
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559 liberavit me</i> et cetera. Secundo vero eius indicium sumis per
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560 vocem verborum suorum, quam dum audis, cognoscis eius
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561 spiritualitatem; Matth. XII, 34: <i>ex abundantia cordis os
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562 loquitur</i>. Tertio vero habet originem occultam, et finem, quia
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563 nullus potest spiritualem iudicare I Cor. II, 15: <i>spiritualis
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564 omnia iudicat, et ipse a nemine iudicatur</i>. Vel <i>nescis unde
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565 veniat</i>, principium spiritualis nativitatis eius, quod est
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566 gratia baptismalis <i>aut quo vadat</i>, idest quo dignus
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567 efficitur, idest vita aeterna, quae tibi adhuc occulta est. Hic
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568 ponitur causa et ratio spiritualis regenerationis: et primo ponitur
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569 interrogatio Nicodemi; secundo responsio domini <i>respondit Iesus,
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570 et dixit ei</i> et cetera. Apparet autem ex primo, quod Nicodemus
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571 adhuc rudis, et adhuc Iudaeus sensibilis existens, mysteria
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572 Christi, et per ea exempla, et per rationes proposita intelligere
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573 non poterat; et ideo dicit <i>quomodo possunt haec fieri?</i>
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574 Dupliciter namque aliqui inquirunt. Quidam namque ex diffidentia;
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575 sicut Zacharias, Lc. I, v. 18: <i>unde hoc sciam? Ego enim sum
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576 senex, et uxor mea processit in diebus suis</i>: et ideo punitus
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577 fuit; Is. XL, 23: <i>qui dat scrutatores eius quasi non sint</i>.
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578 Aliqui vero ex studio addiscendi, sicut virgo beata, cum dixit
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579 Angelo, Lc. I, 34: <i>quomodo fiet istud, quoniam virum non
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580 cognosco?</i> Et tales instruuntur. Quia ergo iste quaesivit ex
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diff changeset
581 studio addiscendi, ideo meruit instrui. Et hoc est quod sequitur
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582 <i>respondit Iesus</i> etc. ubi primo dominus arguit eius
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583 tarditatem; secundo respondet ad quaestionem ipsius, ibi <i>et nemo
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584 ascendit in caelum</i>. Tarditatem eius arguit ex tribus: primo ex
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585 conditione personae eius cui loquitur, cum dicit <i>tu es
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586 magister</i>: ubi non reprehendit eum dominus ut insultaret ei, sed
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587 quia confidebat adhuc de magisterio suo, praesumens de sua
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588 scientia, voluit eum humiliando efficere habitaculum spiritus
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589 sancti; Is. ult., 2: <i>ad quem respiciam, nisi ad pauperculum, et
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590 contritum spiritu?</i> Et dicit <i>tu es magister</i>: quia si
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591 aliquis simplex non potest profunda capere, tolerabile est; sed hoc
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592 in magistro valde est reprehensibile, et ideo dicit ei <i>tu es
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593 magister</i>, idest litterae quae occidit, I Cor. III; <i>in
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594 Israel, et haec</i>, scilicet spiritualia <i>ignoras?</i> Hebr. V,
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595 12: <i>etenim cum deberetis esse magistri propter tempus, rursus
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596 indigetis ut vos doceamini</i>. Si dicas, quod dominus iuste
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597 argueret Nicodemum, si dixisset ei aliquid de veteri lege, et ipse
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598 non intellexisset; sed dixit ei de nova lege. Dicendum, quod ea
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599 quae dominus dicit de spirituali generatione, continentur in lege
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600 veteri, sed sub figura, secundum quod habetur I Cor. X, 2: <i>omnes
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601 in Moyse baptizati sunt in nube et in mari</i>. Et prophetae etiam
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602 hoc dixerunt; Ez. XXXVI, 25: <i>effundam super vos aquam mundam, et
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603 mundabimini ab omnibus inquinamentis vestris</i>. Secundo vero
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604 arguit eius tarditatem ex conditione dicentis. Quod enim non
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605 acquiescatur dictis alicuius hominis rudis, tolerari potest; sed
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diff changeset
606 repugnare dictis hominis sapientis, et magnae auctoritatis,
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607 reprehensibile est; et ideo dicit <i>amen, amen dico tibi, quia
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608 quod scimus loquimur, et quod vidimus testamur</i>. Requiritur enim
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609 ad idoneitatem testis ut perhibeat testimonium de auditu, vel visu;
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diff changeset
610 I Io. I, 3: <i>quod vidimus, et audivimus</i>. Et ideo dominus
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611 utrumque dicit <i>quod scimus loquimur, et quod vidimus
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612 testamur</i>. Scit autem dominus, secundum quod homo, omnia; infra
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613 ult., 17: <i>domine, tu omnia nosti</i>; II Mac. VI, 30: <i>domine,
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614 qui habes sanctam scientiam, manifeste tu scis</i>. Sed et videt
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diff changeset
615 omnia cognitione divinitatis; infra VIII, v. 38: <i>ego quae vidi
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616 apud patrem meum, haec facio</i>. Dicit autem pluraliter <i>scimus
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617 et vidimus</i>, ut insinuet mysterium Trinitatis. Ideo <i>pater in
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618 me manens, ipse facit opera</i>: infra XIV, 10. Vel <i>quod
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619 scimus</i>, ego et alii spirituales effecti: quia, dicitur Matth.
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620 XI, 26: <i>nemo novit patrem nisi filius, et cui voluerit filius
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621 revelare</i>. Et tamen <i>testimonium</i>, ita probatum, ita
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622 firmum, <i>non accipitis</i>. Infra eodem <i>et testimonium eius
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623 nemo accipit</i>. Tertio arguit eius tarditatem ex conditione eorum
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624 quae dicuntur. Quod enim aliqua difficilia non capiantur ab aliquo,
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diff changeset
625 non est mirum; sed quod facilia quis non capiat, reprehensibilis
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626 est. Et ideo dicit <i>si terrena dixi vobis, et non creditis;
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diff changeset
627 quomodo si dixero vobis caelestia, credetis?</i> Quasi dicat: si
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628 haec quae sunt levia, non capis; quomodo capere poteris processum
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diff changeset
629 spiritus sancti? Sap. c. IX, 16: <i>quae in terris sunt, difficile
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630 invenimus, et quae in caelis sunt quis investigabit?</i> Sed
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diff changeset
631 contra. Non invenitur ex praemissis quod dominus dixerit Nicodemo
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632 aliqua terrena. Et dicendum, secundum Chrysostomum hic, quod dicit
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633 dominus <i>si terrena dixi vobis</i> et cetera. Intelligitur de
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634 exemplo venti. Ventus enim cum sit generabilis et corruptibilis,
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635 numeratur inter res terrenas. Vel potest dici, secundum eumdem,
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diff changeset
636 quod spiritualis generatio, quae est in Baptismo, caelestis quidem
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637 est quantum ad principium, quod sanctificat et regenerat, sed
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diff changeset
638 terrena quantum ad subiectum: quod enim regeneratur, scilicet homo,
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diff changeset
639 terrenus est. Vel dicendum, secundum Augustinum, quod intelligendum
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diff changeset
640 est de eo quod supra dixerat: <i>solvite templum hoc</i> etc. quod
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diff changeset
641 ideo terrenum est, quia hoc dixit de templo corporis sui, quod de
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diff changeset
642 terra acceperat. <i>Si terrena dixi vobis, et non creditis; quomodo
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diff changeset
643 si caelestia, credetis?</i> Quasi dicat: si non creditis
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diff changeset
644 generationem spiritualem temporalem, quomodo credetis aeternam
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645 filii generationem? Vel si non creditis quae dico de potestate
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646 corporis mei, quomodo credetis de potestate divinitatis meae, et de
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647 potestate spiritus sancti? <i>Respondit Iesus</i>, et cetera. Hic
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648 respondet quaestioni: et primo ponit causas spiritualis
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649 regenerationis; secundo manifestat quod dicit, ibi <i>sic enim Deus
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650 dilexit mundum ut filium suum unigenitum daret</i>. Causa autem
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651 spiritualis regenerationis est duplex, scilicet mysterium
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652 incarnationis Christi et passionis eius: et ideo primo agit de
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653 incarnatione; secundo de passione, ibi <i>et sicut Moyses exaltavit
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654 serpentem</i> et cetera. Est autem considerandum primo, quomodo
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655 ista responsio Christi quaestioni Nicodemi satisfaciat. Dixerat
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656 enim supra dominus, de spiritu loquens, quod <i>nescis unde veniat,
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657 aut quo vadat</i>: per quod dabatur intelligi, quod spiritualis
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diff changeset
658 regeneratio haberet occultum principium et occultum finem. Occulta
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659 autem nobis sunt quae in caelis sunt, secundum illud Sap. IX, 16:
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660 <i>quae in caelis sunt, quis investigabit?</i> Quaestio ergo
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661 Nicodemi <i>quomodo possunt haec fieri?</i> Sic debet intelligi:
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662 quomodo possit aliquid de occulto caelorum venire aut ad occultum
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663 caelorum ire? Unde antequam quaestioni satisfaceret, hunc
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diff changeset
664 intellectum quaestionis explicavit, dicens <i>quomodo si dixero
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665 vobis caelestia, credetis?</i> Et statim incipit ostendere, cuius
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666 sit in caelum ascendere proprium: quia omnis qui de caelo
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667 descendit, secundum illud Eph. IV, 10: <i>qui descendit ipse est et
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668 qui ascendit</i>. Hoc enim et in rebus naturalibus invenitur quod
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diff changeset
669 unumquodque corpus tendit in locum, secundum suam originem vel
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670 naturam. Unde hoc modo potest fieri ut aliquis per spiritum vadat
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671 ad locum quem carnales nesciunt, ascendendo in caelum, si hoc fiat
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672 per virtutem eius qui descendit de caelo: quia ad hoc descendit, ut
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diff changeset
673 ascendens, nobis viam aperiret; Mich. II, v. 13: <i>ascendit
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674 pandens iter ante eos</i>. Sed quia dicit <i>qui descendit de caelo
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675 filius hominis</i>: quidam errandi sumpserunt occasionem. Cum enim
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diff changeset
676 filius hominis designet humanam naturam, quae componitur ex anima
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677 et corpore, per hoc quod dicit quod filius descendit de caelo,
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678 Valentinus accipere voluit, quod etiam corpus de caelo detulisset,
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679 et transisset per virginem, nihil ex ea accipiens, sicut aqua per
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680 fistulam: ergo non de terrena substantia, nec sumptum de virgine:
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681 quod est contra apostolum, Rom. I, 3: <i>qui factus est ei ex
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682 semine David secundum carnem</i>. Origenes vero dixit, quod
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683 descendit de caelo secundum animam, quam dicit ab initio fuisse
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684 creatam cum Angelis, et verbo unitam, et postmodum de caelo
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685 descendisse assumendo carnem de virgine. Sed et hoc repugnat
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686 Catholicae fidei, quae animas dicit ante corpora non extitisse. Non
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687 ergo intelligendum est quod filius hominis secundum humanam naturam
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688 de caelo descenderit, sed secundum divinam. Cum enim in Christo sit
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689 unum suppositum, vel hypostasis, vel persona duarum naturarum,
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690 divinae scilicet, et humanae; ex quacumque earum hoc suppositum
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691 nominetur, possunt ei attribui et divina et humana. Possumus enim
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692 dicere, quod filius hominis creavit stellas, et quod filius Dei
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693 crucifixus est. Sed filius Dei crucifixus est, non secundum divinam
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694 naturam, sed secundum humanam; filius autem hominis creavit stellas
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695 secundum divinam naturam. Ita in his quae de Christo dicuntur, non
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696 est attendenda distinctio quantum ad id de quo dicuntur, quia
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697 indifferenter et divina et humana dicuntur de Deo et homine; sed
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698 est attendenda distinctio quantum ad id secundum quod dicuntur,
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699 quia divina dicuntur de Christo secundum divinam naturam, humana
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700 vero secundum humanam. Descendere ergo de caelis dicitur de filio
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701 hominis, non secundum humanam naturam, sed secundum divinam,
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702 secundum quam convenit ei ante incarnationem de caelo fuisse,
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703 secundum illud Ps. CXIII, 16: <i>caelum caeli domino</i>. Dicitur
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704 autem descendisse, non motu locali, quia sic non remaneret in
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705 caelo: nihil enim localiter motum manet unde descendit. Et ideo ad
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706 excludendum motum localem, subdit <i>qui est in caelo</i>; quasi
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707 dicat: sic descendit de caelo, quod tamen est in caelo. Descendit
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708 enim de caelo, non quidem desinens esse sursum, sed assumens
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709 naturam quae est deorsum: quae, quia non includitur, vel
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710 comprehenditur, corpore eius existente in terra, ipse secundum
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711 divinitatem erat in caelis, et ubique. Et ideo ad designandum, quod
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712 hoc modo dicitur descendisse, quia assumpsit naturam, dixit quod
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713 <i>descendit filius hominis</i>; idest, inquantum factus est filius
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714 hominis. Vel potest dici etiam, quod quantum ad corpus descendit de
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715 caelo, ut Hilarius dicit: non quod materia corporis Christi
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716 descenderit de caelo, sed quod virtus formativa eius de caelo fuit.
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717 Sed quid est quod dicit <i>nemo ascendit in caelum, nisi filius
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718 hominis, qui est in caelo?</i> Nonne Paulus, et Petrus, et alii
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719 sancti ascenderunt, secundum illud II Cor. c. V, 1: <i>domum
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720 habemus, non manufactam in caelis</i> et cetera. Respondeo
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721 dicendum, quod nemo ascendit in caelum nisi Christus et membra sua,
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722 idest iusti fideles: propterea filius Dei de caelis descendit, ut
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723 nos faciendo membra sua ad ascensum caelorum praepararet; nunc
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724 quidem in spe, tandem vero in re; Eph. II, 6: <i>qui resuscitavit
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725 nos, et consedere nos fecit in caelestibus in Christo Iesu</i>. Hic
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726 ponit mysterium passionis, cuius virtute Baptismus efficaciam
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727 habet; Rom. c. VI, 3: <i>quicumque baptizati sumus in Christo Iesu,
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728 in morte ipsius baptizati sumus</i>. Et circa hoc tria facit: primo
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729 namque proponit passionis figuram; secundo passionis modum; tertio
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730 passionis fructum. Figuram quidem assumit de veteri lege, ut
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731 reducat ad intellectum Nicodemum; unde dicit <i>sicut Moyses
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732 exaltavit serpentem in deserto</i> etc. quod quidem habetur Num.
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733 XXI, 5 quoniam dominus, populo Iudaeorum dicenti: <i>nauseat anima
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734 nostra super hoc cibo levissimo</i>, in ultionem misit serpentes,
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735 et postea concurrente populo ad Moysen, et ipso clamante ad
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736 dominum, mandavit dominus in remedium fieri serpentem aeneum, qui
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737 quidem fuit et in remedium contra illos serpentes, et in figuram
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738 passionis dominicae. Unde et dicitur: <i>in signum posuit eum</i>.
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739 Proprium autem serpentis est habere venenum; sed serpens aeneus
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740 venenum non habuit, sed figura fuit serpentis venenosi. Sic et
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741 Christus non habuit peccatum, quod est venenum: quia <i>cum
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742 consummatum fuerit, generat mortem</i>, ut dicitur Iac. c. I, 15,
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743 sed habuit similitudinem peccati, Rom. c. VIII, 3: <i>misit Deus
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744 filium suum in similitudinem carnis peccati</i>. Ideo Christus
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745 habuit effectum serpentis contra motum concupiscentiarum ignitarum.
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746 Modum autem passionis ostendit, cum dicit <i>sic exaltari oportet
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747 filium hominis</i>: quod intelligitur de exaltatione crucis. Unde
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748 infra XII, 34 cum diceret: <i>oportet exaltari filium hominis</i>
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749 etc. sequitur: <i>hoc dicebat significans qua morte clarificaturus
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750 esset Deum</i>. Voluit autem mori exaltatus, primo ut purgaret
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751 caelestia: iam enim per sanctitatem suae conversationis purgaverat
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752 terram, restabat per mortem purgare aerea. Col. I, 20:
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753 <i>pacificans per sanguinem suum quae in caelis et quae in
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754 terris</i>. Secundo ut triumpharet de Daemonibus, qui in aere
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755 bellum praeparant; Eph. c. II, 2: <i>secundum principem potestatis
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756 aeris</i> et cetera. Tertio ut corda nostra ad se traheret; infra
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757 XII, 32: <i>ego si exaltatus fuero a terra, omnia traham ad me
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758 ipsum</i>. Quarto quia in morte crucis fuit exaltatus, inquantum
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759 ibi de inimicis triumphavit: unde mors non vocatur, sed exaltatio;
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760 Ps. 109: <i>de torrente in via bibet, propterea exaltabit caput</i>
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761 et cetera. Quinto quia crux fuit causa exaltationis eius; Phil. II,
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762 8: <i>factus est obediens patri usque ad mortem, mortem autem
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763 crucis: propter quod et Deus exaltavit illum</i>. Fructus autem
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diff changeset
764 passionis Christi est vita aeterna; unde dicit <i>ut omnis qui
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765 credit in ipsum</i>, bene operando, <i>non pereat, sed habeat vitam
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766 aeternam</i>. Et respondet hic fructus fructui figuralis serpentis.
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767 Quicumque enim respiciebant serpentem aeneum, liberabantur a
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768 veneno, et praeservabantur vitae. Ille autem respicit filium
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769 hominis exaltatum qui credit Christo crucifixo; et sic liberatur a
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770 veneno et a peccato, infra XI, 26: <i>qui credit in me, non
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771 morietur in aeternum</i>: et praeservatur ad vitam aeternam; infra
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772 XX, 31: <i>haec scripta sunt ut credatis, et ut credentes vitam
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773 habeatis in nomine eius</i>.</p>
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774 <br />
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775 <div class="D">Lectio 3</div>
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776 <p title="Super Io., cap. 3 l. 3"><a name="87440"><span class=
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diff changeset
777 "ref">[87440] Super Io., cap. 3 l. 3</span></a> Supra dominus
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778 assignavit causam spiritualis regenerationis quantum ad descensum
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779 filii, et exaltationem filii hominis, et posuit fructum, scilicet
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diff changeset
780 vitam aeternam, qui quidem fructus incredibilis videbatur hominibus
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diff changeset
781 habentibus necessitatem moriendi: et ideo dominus hoc manifestat,
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782 et primo probat magnitudinem fructus ex magnitudine divini amoris;
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783 secundo excludit quamdam responsionem, ibi <i>non enim misit Deus
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diff changeset
784 filium suum in mundum, ut iudicet mundum</i>. Notandum est autem,
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diff changeset
785 quod omnium bonorum nostrorum causa est dominus et divinus amor.
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diff changeset
786 Amare enim proprie est velle alicui bonum. Cum ergo voluntas Dei
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787 sit causa rerum, ex hoc provenit nobis bonum, quia Deus amat nos.
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diff changeset
788 Et quidem amor Dei est causa boni naturae; Sap. XI, 25: <i>diligis
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diff changeset
789 omnia quae sunt</i> et cetera. Item est causa boni gratiae; Ier.
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790 XXXI, 3: <i>in caritate perpetua dilexi te, ideo attraxi te</i>,
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791 scilicet per gratiam. Sed quod sit etiam dator boni gloriae,
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792 procedit ex magna caritate. Et ideo ostendit hic, hanc Dei
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diff changeset
793 caritatem esse maximam ex quatuor. Primo namque ex persona amantis,
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794 quia Deus est qui diligit, et immense; et ideo dicit <i>sic Deus
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diff changeset
795 dilexit</i>; Deut. XXXIII, 3: <i>dilexit populos: omnes sancti in
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diff changeset
796 manu illius sunt</i>. Secundo ex conditione amati, quia homo est
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diff changeset
797 qui diligitur, mundanus scilicet, corporeus, idest in peccatis
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798 existens; Rom. V, 10: <i>commendat Deus suam caritatem in nobis:
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diff changeset
799 quoniam cum adhuc inimici essemus, reconciliati sumus Deo per
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800 mortem filii eius</i>. Et ideo dicit <i>mundum</i>. Tertio ex
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diff changeset
801 magnitudine munerum: nam dilectio ostenditur per donum, quia, ut
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diff changeset
802 dicit Gregorius probatio dilectionis, exhibitio operis est. Deus
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diff changeset
803 autem maximum donum nobis dedit, quia filium suum unigenitum; et
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804 ideo dicit <i>ut filium suum unigenitum daret</i>; Rom. VIII, 32:
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805 <i>proprio filio suo non pepercit, sed pro nobis omnibus tradidit
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806 illum</i>. Et dicit <i>suum</i>, idest filium naturalem, sibi
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diff changeset
807 consubstantialem, non adoptivum: de quibus in Ps. LXXXI, 6: <i>ego
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diff changeset
808 dixi, dii estis</i>. Et per hoc patet falsitas Arii: quia si filius
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809 Dei esset creatura, ut ipse dicebat, non posset in eo ostendi
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810 immensitas divini amoris, per susceptionem infinitae bonitatis,
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diff changeset
811 quam nulla creatura recipere potest. Dicit etiam <i>unigenitum</i>,
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812 ut ostendat Deum non divisum amorem habere ad plures filios, sed
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813 totum in filio, quem dedit ad comprobandum immensitatem sui amoris;
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814 infra V, 20: <i>pater diligit filium, et omnia demonstrat ei</i>.
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815 Quarto ex fructus magnitudine, quia per eum habemus vitam aeternam,
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816 unde dicit <i>ut omnis qui credit in eum, non pereat, sed habeat
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817 vitam aeternam</i>: quam acquisivit nobis per mortem crucis. Sed
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818 numquid ad hoc dedit eum ut moreretur in cruce? Dedit quidem eum ad
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diff changeset
819 mortem crucis, inquantum dedit voluntatem patiendi in ea: et hoc
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820 dupliciter. Primo quia inquantum filius Dei, ab aeterno habuit
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821 voluntatem assumendi carnem, et patiendi pro nobis, et hanc
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822 voluntatem habuit a patre. Secundo vero quia animae Christi
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823 inspirata est a Deo voluntas patiendi. Nota autem, quod dominus
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diff changeset
824 supra loquens de descensu qui competit Christo secundum
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825 divinitatem, nominavit eum filium Dei; et hoc est ratione unius
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826 suppositi in duabus naturis, sicut supra dictum est. Et ideo divina
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827 possunt praedicari de supposito humanae naturae, et humana de
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828 supposito divinae, non tamen secundum eamdem naturam; sed divina
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diff changeset
829 secundum divinam naturam, et humana secundum humanam. Specialis
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830 autem causa quare hic nominavit eum filium Dei est quia ipse
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831 proposuit donum istud in signum divini amoris, per quem provenit
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832 nobis fructus vitae aeternae. Tali ergo nomine nominandus erat, cui
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833 competeret indicare virtutem factivam vitae aeternae, quae non est
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834 in Christo inquantum filius hominis, sed inquantum filius Dei; I
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diff changeset
835 Io. ult., 20: <i>hic est verus Deus, et vita aeterna</i>; supra I,
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836 4: <i>in ipso vita erat</i>. Sed nota, quod dicit <i>non
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837 pereat</i>. Perire namque dicitur aliquid quod impeditur ne
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838 perveniat ad finem ad quem ordinatur. Homo autem ordinatur ad
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839 finem, qui est vita aeterna; et quamdiu peccat, avertit se ab ipso
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840 fine. Et licet dum vivit omnino non pereat, ita quod non possit
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841 restaurari, tamen quando moritur in peccato, tunc perit omnino; Ps.
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842 I, 6: <i>iter impiorum peribit</i>. In hoc autem quod dicit
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843 <i>habeat vitam aeternam</i>, indicatur divini amoris immensitas:
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844 nam dando vitam aeternam, dat seipsum. Nam vita aeterna nihil aliud
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845 est quam frui Deo. Dare autem seipsum, magni amoris est indicium;
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846 Eph. II, 5: <i>Deus autem, qui dives est in misericordia,
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847 convivificavit nos in Christo</i>, idest fecit nos habere vitam
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848 aeternam. Hic excludit dominus obiectionem quae posset fieri. In
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849 veteri enim lege promittebatur quod dominus esset venturus ad
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850 iudicandum; Is. III, 14: <i>dominus ad iudicium veniet</i> et
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851 cetera. Unde posset aliquis dicere, quod non venerat filius Dei, ut
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852 det vitam aeternam, sed ut iudicet mundum: et ideo hoc excludens
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853 dominus, primo ostendit se non venisse ad iudicandum; secundo
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854 probat, ibi <i>qui credit in eum, non iudicatur</i>. Dicit ergo:
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855 non enim venit filius Dei ad iudicandum, quia <i>non misit Deus
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856 filium suum</i>, scilicet quantum ad primum adventum, <i>ut iudicet
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857 mundum, sed ut salvetur mundus</i>. Simile habetur infra XII, 47:
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858 <i>non enim veni ut iudicem mundum, sed ut salvificem mundum</i>.
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859 Salus autem hominis est ut perveniat ad Deum; Ps. LXI, 8: <i>in Deo
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860 salutare meum</i>. Pervenire autem ad Deum est consequi vitam
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861 aeternam: unde idem est salvari quod habere vitam aeternam. Nec
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862 debent homines esse pigri, et abutentes Dei misericordia, propter
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863 hoc quod dicit <i>non veni ut iudicem mundum</i> licentiam sibi
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864 indulgere peccandi, quia etsi in primo adventu non venerit ad
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865 iudicandum, sed ad dimittendum; in secundo tamen veniet ad
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866 iudicandum, sed non ad dimittendum, ut Chrysostomus dicit. Ps.
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867 LXXIV, 3: <i>cum accepero tempus, ego iustitias iudicabo</i>.
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868 Contra est, quod dicitur infra IX v. 39: <i>in iudicium ego
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869 veni</i>. Sed dicendum est, quod duplex est iudicium. Unum est
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870 discretionis; et ad hoc venit filius Dei in primo adventu: quia eo
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871 veniente homines discreti sunt, quidam per caecitatem, quidam per
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872 lumen gratiae. Aliud est condemnationis; et in hoc quantum de se
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873 non venit. Hic probat quae dixerat, quasi per locum a divisione,
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874 hoc modo. Quicumque iudicabitur, aut erit fidelis, aut infidelis;
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875 sed non veni ad iudicandum infideles, quia iam iudicati sunt: ergo
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876 a principio <i>non misit Deus filium suum, ut iudicet mundum</i>.
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877 Primo ergo ostendit, quod fideles non iudicantur; secundo quod nec
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878 infideles, ibi <i>qui autem non credit, iam iudicatus est</i>.
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879 Dicit ergo: <i>non veni ut iudicem mundum</i>: quia non venit ad
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880 iudicandum fideles, quia <i>qui credit in eum, non iudicatur</i>,
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881 scilicet iudicio condemnationis, quo nullus credens in eum fide
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882 formata iudicatur; infra c. V, 24: <i>in iudicium non venit, sed
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883 transit a morte in vitam</i>: sed iudicabitur iudicio praemiationis
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884 et approbationis, de quo dicit apostolus I Cor. IV, 4: <i>qui autem
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885 iudicat me, dominus est</i>. Sed numquid multi fideles peccatores
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886 non damnabuntur? Respondeo dicendum, quod quidam haeretici
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887 dixerunt, quod nullus fidelis, quantumcumque peccator, damnabitur;
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888 sed salvabitur merito fundamenti, scilicet fidei, licet aliquam
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889 poenam patiatur. Et erroris sui fundamentum sumunt ex hoc quod
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890 dicit apostolus I Cor. c. III, 11: <i>fundamentum aliud nemo potest
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891 ponere</i>; et infra: <i>si cuiusquam opus arserit, ipse tamen
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892 salvus erit, quasi per ignem</i>. Sed hoc manifeste est contra
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893 apostolum ad Gal. V, 19: <i>manifesta sunt opera carnis, quae sunt
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894 fornicatio, immunditia, impudicitia</i> et cetera. <i>Qui talia
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895 agunt, regnum Dei non possidebunt</i>. Dicendum est ergo, quod
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896 fundamentum non est fides informis, sed formata, quae per caritatem
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897 operatur. Et ideo signanter non dicit dominus qui credit ei, sed
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898 <i>qui credit in eum</i>; idest, qui credendo in eum, per caritatem
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899 tendit, <i>non iudicatur</i>; et hoc, quia non peccat mortaliter,
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900 per quod tollitur fundamentum. Vel, secundum Chrysostomum, omnis
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901 qui male agit, non credit; ad Tit. I, 16: <i>confitentur se nosse
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902 Deum, factis autem negant</i>; sed qui bene agit, Iac. II, 18:
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903 <i>ostende mihi ex operibus fidem tuam</i>: et talis non iudicatur
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904 et non condemnatur propter infidelitatem. Hic ostendit quod
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905 infideles non iudicantur. Et primo ponit suam sententiam; secundo
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906 manifestat eam, ibi <i>hoc autem est iudicium</i> et cetera.
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907 Sciendum est autem circa primum, secundum Augustinum, quod non
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908 dicit Christus: qui non credit, iudicatur; sed dicit <i>non
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909 iudicatur</i>: quod potest tripliciter exponi. Secundum Augustinum
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910 enim qui non credit non iudicatur, quia iam iudicatus est, non in
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911 re, sed in Dei praescientia; idest, iam praecognitus est apud Deum
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912 condemnandus; II Tim. c. II, 19: <i>novit dominus qui sunt
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913 eius</i>. Alio modo, secundum Chrysostomum, <i>qui non credit iam
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914 iudicatus est</i>; idest, hoc ipsum quod non credit, est sibi ad
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915 condemnationem: non credere enim, est non adhaerere lumini, quod
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916 est esse in tenebris; et haec est magna condemnatio; Sap. XVII, 17:
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917 <i>una catena tenebrarum omnes erant colligati</i>; Tob. V, 12:
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918 <i>quale gaudium mihi erit qui in tenebris sedeo, et lumen caeli
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919 non video?</i> Tertio modo secundum eumdem, <i>qui non credit</i>,
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920 non iudicatur, idest, iam condemnatus est; idest, iam manifestam
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921 causam condemnationis habet. Et simile est ac si diceretur de
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922 aliquo qui manifestam causam mortis habet, ante etiam quam feratur
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923 sententia mortis contra eum, quia iam mortuus est. Unde Gregorius
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924 dicit quod in iudicio duplex est ordo. Quidam etenim iudicabuntur
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925 iudicio discussionis, illi videlicet qui habent aliquid
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926 condemnationi repugnans, scilicet bonum fidei, scilicet fideles
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927 peccatores. Sed infideles, quorum damnatio est manifesta, absque
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diff changeset
928 discussione damnantur; et de istis dicitur <i>qui non credit, iam
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diff changeset
929 iudicatus est</i>; Ps. I, 5: <i>non resurgent impii in iudicio</i>,
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diff changeset
930 scilicet discussionis. Sciendum est autem, quod iudicari idem est
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diff changeset
931 quod condemnari; condemnari autem est a salute excidere, ad quam
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diff changeset
932 una sola via pervenitur, scilicet per nomen filii Dei; Act. IV, 12:
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diff changeset
933 <i>non est aliud nomen datum sub caelo, in quo oporteat nos salvos
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diff changeset
934 fieri</i>. Et in Ps. LIII, 3: <i>Deus in nomine tuo salvum me
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diff changeset
935 fac</i>. Qui ergo non credunt in filium Dei, excidunt a salute, et
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diff changeset
936 manifesta est in eis causa damnationis. Hic manifestat dominus suam
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diff changeset
937 sententiam, scilicet quod causa condemnationis manifesta est in
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diff changeset
938 infidelibus: et primo ponit manifestans signum; secundo ostendit
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diff changeset
939 signi convenientiam, ibi <i>omnis enim qui male agit, odit
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diff changeset
940 lucem</i>. In signo autem proposito tria facit: primo enim proponit
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diff changeset
941 Dei beneficium; secundo perversitatem mentis infidelium; tertio
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diff changeset
942 perversitatis causam. Dicit ergo: manifeste apparet quod <i>qui non
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diff changeset
943 credit, iam iudicatus est</i>, quod apparet ex Dei beneficio: quia
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diff changeset
944 <i>lux venit in mundum</i>. Homines enim erant in tenebris
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diff changeset
945 ignorantiae, quas quidem tenebras Deus destruxit, mittens lucem in
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diff changeset
946 mundum, ut homines cognoscerent veritatem; infra VIII, 12: <i>ego
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diff changeset
947 sum lux mundi: qui sequitur me non ambulat in tenebris, sed habebit
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diff changeset
948 lumen vitae</i>; Lc. I, 78: <i>visitavit nos oriens ex alto.
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diff changeset
949 Illuminare his qui in tenebris et in umbra mortis sedent</i>. Sed
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950 ista venit in mundum, scilicet lux, quia homo ad eam accedere non
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951 poterat: nam <i>lucem habitat inaccessibilem, quam nemo hominum
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diff changeset
952 vidit, sed nec videre potest</i>: I Tim. VI, 16. Apparet etiam ex
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diff changeset
953 perversitate mentis infidelium, qui <i>dilexerunt magis tenebras
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954 quam lucem</i>, idest, magis voluerunt esse in tenebris ignorantiae
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955 quam instrui per Christum; Iob c. XXIV, 13: <i>ipsi fuerunt
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diff changeset
956 rebelles lumini</i>: Is. c. V, 20: <i>vae qui ponunt lucem
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957 tenebras</i> et cetera. Cuius quidem perversitatis causa est quia
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958 <i>erant eorum mala opera</i>: quae a luce dissonant et tenebras
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959 quaerunt; Rom. XIII, 12: <i>abiiciamus opera tenebrarum</i>, idest
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960 peccata, quae tenebras quaerunt; I Thess. ult., 7: <i>qui dormiunt,
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diff changeset
961 nocte dormiunt</i>; Iob XXIV, 15: <i>oculus adulteri observat
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diff changeset
962 caliginem</i>. Ex hoc autem aliquis non credit luci, quod ei
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963 repugnat, discedendo. Sed numquid omnes infideles habent mala
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964 opera? Videtur quod non: nam multi gentiles secundum virtutem
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965 operati sunt; puta Cato, et alii plures. Sed dicendum, secundum
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diff changeset
966 Chrysostomum, quod aliud est bene operari ex virtute, aliud ex
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967 aptitudine et dispositione naturali. Nam aliqui ex dispositione
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968 naturali bene operantur, quia ex eorum dispositione non inclinantur
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969 ad contrarium. Et hoc modo etiam infideles potuerunt bene operari:
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970 sicut quod aliquis caste vixit, quia non impugnabatur a
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971 concupiscentia, et sic de aliis. Illi autem ex virtute bene
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diff changeset
972 operantur, qui, etsi inclinantur ad vitium contrarium, tamen ex
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diff changeset
973 rectitudine rationis, et bonitate voluntatis a virtute non
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974 declinant et hoc est proprium fidelium. Vel dicendum, quod licet
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975 infideles bona facerent, non tamen faciebant propter amorem
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976 virtutis, sed propter inanem gloriam. Nec etiam omnia bene
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977 operabantur, quia Deo cultum debitum non reddebant. Consequenter
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978 dicit <i>omnis enim qui male agit, odit lucem</i>, ostendit
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979 propositi signi convenientiam: et primo quidem quantum ad malos;
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980 secundo quantum ad bonos, ibi <i>qui autem facit veritatem venit ad
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diff changeset
981 lucem</i>. Dicit ergo: ideo non dilexerunt lucem, quia <i>erant
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982 eorum mala opera</i>. Et hoc patet, quia <i>omnis qui male agit,
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diff changeset
983 odit lucem</i>. Non autem dicit egit sed <i>agit</i>: quia si quis
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984 male egit, tamen poenitens, et videns se male fecisse, dolet, non
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diff changeset
985 odit lucem, sed ad lucem venit. Sed <i>omnis qui male agit</i>,
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986 idest in malo perseverat, non dolet, nec ad lucem venit, sed eam
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987 odit: non inquantum veritatis quidem est manifestativa, sed
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diff changeset
988 inquantum per eam peccatum hominis manifestatur. Diligit enim malus
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989 homo cognoscere lucem et veritatem; sed odit per eam manifestari;
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990 Iob XXIV, 17: <i>si subito apparuerit aurora, arbitrantur umbram
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991 mortis</i>. Et ideo <i>non venit ad lucem</i>. Et hoc <i>ut non
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992 arguantur opera eius</i>: nullus enim homo, qui non vult malum
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993 deserere, vult reprehendi; sed fugit, et odit; Amos V, 10: <i>odio
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994 habuerunt corripientem in porta</i>; Prov. XV, 12: <i>non amat
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995 pestilens eum qui se corripit</i>. Hic ostendit idem quantum ad
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996 bonos facientes veritatem, idest bona opera. Veritas enim non solum
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997 in cogitatione et dictis consistit, sed et in factis. <i>Venit ad
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998 lucem</i>. Sed numquid aliquis ante Christum fecit ita? Videtur
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999 quod non. Ille enim facit veritatem, qui non peccat; sed <i>ante
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1000 Christum omnes peccaverunt</i>: ut dicitur Rom. III, 23. Respondeo
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1001 dicendum, secundum Augustinum, quod ille facit veritatem in seipso,
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1002 cui displicet malum quod fecit; et relictis tenebris, observat se a
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1003 peccatis, et de praeteritis poenitens <i>venit ad lucem</i>, ad hoc
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1004 ut specialiter <i>manifestentur opera eius</i>. Sed contra est,
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diff changeset
1005 quod nullus debet publicare bona quae facit: unde Pharisaei de hoc
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1006 a domino reprehenduntur. Dicendum est, quod licitum est velle
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1007 manifestare opera sua coram Deo, ut approbentur, secundum quod
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diff changeset
1008 dicitur II Cor. X, 18: <i>non enim qui seipsum commendat, ille
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1009 probatus est, sed quem Deus commendat</i>. Et Iob XVI, 20: <i>ecce
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1010 in caelo est testis meus</i>. Velle etiam manifestari in sua
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1011 conscientia ut gaudeat; secundum quod dicitur II Cor. I, 12:
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1012 <i>gloria nostra haec est, testimonium conscientiae nostrae</i>.
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1013 Velle autem manifestari hominibus ad laudem, vel gloriam propriam,
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1014 reprehensibile est. Nihilominus tamen sancti viri bona quae
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1015 faciunt, manifestari desiderant hominibus propter honorem Dei et
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1016 propter utilitatem fidei; Matth. V, 16: <i>sic luceat lux vestra
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1017 coram hominibus ut videant opera vestra bona, et glorificent patrem
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1018 vestrum qui in caelis est</i>. Sed veniunt <i>ad lucem, ut
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1019 manifestentur opera eorum, quoniam in Deo sunt facta</i>, idest
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1020 secundum mandatum Dei, vel per gratiam Dei. Quicquid enim boni
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1021 facimus, sive vitando peccatum, seu poenitendo de commissis, sive
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1022 bona operando, totum est a Deo, iuxta illud Is. XXVI, 12: <i>omnia
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1023 opera nostra operatus es in nobis</i>.</p>
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1024 <br />
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1025 <div class="D">Lectio 4</div>
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1026 <p title="Super Io., cap. 3 l. 4"><a name="87441"><span class=
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1027 "ref">[87441] Super Io., cap. 3 l. 4</span></a> Supra dominus
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1028 tradidit doctrinam de spirituali regeneratione per verba; hic vero
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1029 doctrinam illam implet per opera, baptizando. Et primo inducitur
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1030 duplex Baptismus; secundo movetur quaestio de comparatione eorum,
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1031 ibi <i>facta est ergo quaestio</i> et cetera. Circa primum duo
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1032 facit. Primo inducitur Baptismus Christi; secundo Baptismus
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1033 Ioannis, ibi <i>erat autem Ioannes baptizans</i> et cetera. Dicit
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1034 ergo primo: <i>post haec</i>, scilicet quae de doctrina spiritualis
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1035 regenerationis praemissa sunt, <i>venit Iesus, et discipuli eius in
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1036 terram Iudaeam</i>. Sed hic est quaestio litteralis: nam supra
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1037 dixerat Evangelista, quod dominus de Galilaea venerat in Ierusalem,
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1038 quae est Iudea terra, ubi instruxerat Nicodemum. Quomodo ergo post
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1039 instructionem Nicodemi, venit in Iudaeam, cum iam esset ibi? Ad
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1040 quod est duplex responsio: nam secundum Bedam, Christus post verba
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1041 Nicodemi, ivit in Galilaeam, et ibi aliquandiu moratus rediit in
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1042 Iudaeam: et ideo cum dicitur <i>post haec venit Iesus</i>, non est
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1043 intelligendum quod immediate venerit in Iudaeam post verba
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1044 Nicodemi. Alio modo, secundum Chrysostomum, intelligendum est quod
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1045 post haec immediate venerit in terram Iudaeam. Christus enim
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1046 volebat praedicare ubi multitudo conveniebat, ut multi
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1047 converterentur; Ps. XXXIX, 10: <i>annuntiavi iustitiam tuam in
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1048 Ecclesia magna</i>. Et infra c. XVIII, 20: <i>ego palam locutus
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1049 sum</i> et cetera. Duo autem loca erant in Iudaea, ad quae
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1050 confluebat multitudo Iudaeorum, scilicet Ierusalem, ad quam ibant
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1051 ad festa, et Iordanis, ad quem concurrebant propter praedicationem
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1052 et Baptismum Ioannis. Et ideo dominus ista duo loca frequentans,
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1053 statim completis diebus festis in Ierusalem, quae est in una parte
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1054 Iudaeae, venit in aliam partem Iudaeae, ubi Ioannes baptizabat,
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1055 scilicet in Iordanem. Moraliter autem Iudaea interpretatur
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1056 confessio, ad quam venit Iesus, quia Christus confitentes sua
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1057 peccata, vel divinam laudem, visitat; Ps. CXIII, 2: <i>facta est
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1058 Iudaea sanctificatio eius</i>. Et illic moratur, quia tales non
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1059 transitorie visitat; infra XIV, 23: <i>ad eum veniemus et mansionem
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1060 apud eum faciemus</i>. Et illic baptizat, idest purgat a peccatis:
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1061 quia nisi quis peccata sua confiteatur, remissionem non
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1062 consequitur; Prov. XXVIII, 13: <i>qui abscondit scelera sua, non
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1063 dirigetur</i>. Deinde cum dicit <i>erat autem et Ioannes baptizans
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1064 in Aennon</i>, introducit Evangelista Baptisma Ioannis: et circa
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1065 hoc quatuor facit. Primo enim ponit personam baptizantis; secundo
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1066 locum Baptismi; tertio fructum; quarto tempus. Persona baptizans
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1067 est Ioannes; et ideo dicit <i>erat autem Ioannes baptizans</i>. Sed
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1068 hic est quaestio: quia cum Baptisma Ioannis ordinaretur ad
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1069 Baptismum Christi, videtur quod, veniente Baptismate Christi,
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1070 Ioannes cessare debuerit a baptizando, sicut veniente veritate,
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1071 cessat figura. Ad hoc est triplex responsio. Una, quantum ad
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1072 personam Christi: nam Ioannes baptizavit ut Christus baptizaretur
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1073 ab eo. Nec oportebat quod solus Christus ab eo baptizaretur, ne
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1074 Baptismus Ioannis ex huius singularitate, melior Christi Baptismate
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1075 videretur: et ideo expediens fuit ut alii ante Christum
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1076 baptizarentur a Ioanne, quia antequam Christi doctrina publicata
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1077 est, necessarium erat homines praeparari ad Christum Baptismo
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1078 Ioannis. Unde secundum hoc, ita se habet Baptismus Ioannis ad
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diff changeset
1079 Baptismum Christi sicut catechismus, in quo baptizandi instruuntur
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1080 de fide et praeparantur ad Baptismum, se habet ad verum Baptisma.
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diff changeset
1081 Necessarium etiam fuit ut postquam Christus baptizatus fuerat a
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diff changeset
1082 Ioanne, alii baptizarentur ab eo, ne Ioannis Baptisma reprobandum
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1083 videretur; sicut etiam non statim veniente veritate cessavit usus
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1084 legalium, sed, secundum Augustinum, licuit Iudaeis determinato
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diff changeset
1085 tempore legalia servare. Alio modo quantum ad personam Ioannis: nam
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1086 si Ioannes statim cum Christus baptizare coepit, destitisset a
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1087 Baptismo, potuisset credi, quod hoc fecisset ex invidia, vel ira.
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diff changeset
1088 Et quia, ut dicitur Rom. XII, 17: <i>providere debemus bona non
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1089 solum coram Deo, sed etiam coram omnibus hominibus</i>: ideo
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diff changeset
1090 Ioannes non statim cessavit. Alio modo quantum ad discipulos
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diff changeset
1091 Ioannis, qui iam incipiebant se zelotypos habere ad Christum, et ad
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diff changeset
1092 discipulos eius, quia baptizabant. Unde si statim Ioannes totaliter
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diff changeset
1093 baptizare cessasset, dimisisset discipulos suos in maiori zelo et
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diff changeset
1094 controversia contra Christum et discipulos eius. Iam enim etiam
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diff changeset
1095 Ioanne baptizante, ipsi aegre ferebant Baptismum Christi: quod
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diff changeset
1096 patet ex sequentibus. Et ideo non statim cessavit; I Cor. VIII, 9:
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diff changeset
1097 <i>videte ne forte haec licentia vestra offendiculum fiat
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1098 infirmis</i>. Locus autem Baptismi erat <i>in Aennon iuxta Salim:
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1099 quia aquae multae erant ibi</i>. Salim alio nomine dicitur Salem
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diff changeset
1100 quae est villa, unde Melchisedech rex fuit. Et dicitur hic Salim,
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1101 quia apud Iudaeos, lector pro voluntate uti potest vocalibus
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1102 litteris in medio dictionum: unde, sive dicatur Salim, sive Salem,
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1103 non refert apud Iudaeos. Hoc autem quod addit <i>quia aquae multae
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1104 erant ibi</i> ponit ad exponendum hoc nomen loci, scilicet Aennon,
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1105 quod idem est quod aqua. Fructus autem Baptismi est remissio
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1106 peccatorum; et ideo dicit <i>et veniebant et baptizabantur</i>,
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diff changeset
1107 idest mundabantur: quia, ut dicitur Matth. III, 5, Lc. III, 7
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1108 multitudo magna ibat ad Ioannem. Tempus ponitur ibi <i>nondum enim
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1109 missus fuerat Ioannes in carcerem</i>: quod ideo dicit, ut det
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diff changeset
1110 intelligere quod ipse incepit narrationem de factis Christi ante
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1111 alios Evangelistas. Alii namque inceperunt narrare opera Christi
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1112 solum a tempore incarcerationis Ioannis. Unde dicitur Matth. IV,
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1113 12: <i>cum audisset Iesus, quia Ioannes traditus esset, secessit in
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1114 Galilaeam</i>. Et ideo, quia omnia facta Christi ante Ioannis
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1115 incarcerationem praeterierant, Ioannes, qui ultimo Evangelium
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1116 scripsit, defectum hunc supplevit; et hoc insinuat, cum dicit
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1117 <i>nondum enim missus fuerat Ioannes in carcerem</i>. Sed nota,
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1118 quod dispensatione divina factum est ut Ioannes, Christo
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1119 baptizante, non diu baptizaret et praedicaret, ne ex hoc fieret
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diff changeset
1120 schisma in populo; quamquam hoc ei aliquo tempore permissum fuerit,
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1121 ne reprobandus videretur, ut supra dictum est. Sic etiam
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1122 dispensatione factum est ut post praedicationem fidei, et
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diff changeset
1123 conversionem fidelium, templum totaliter destrueretur, ut videlicet
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1124 tota devotio, et spes fidelium traheretur ad Christum. Deinde cum
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diff changeset
1125 dicit <i>facta est autem quaestio</i> etc., inducitur quaestio
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1126 Baptismatum: et primo proponitur ipsa quaestio; secundo relatio
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1127 quaestionis ad Ioannem, ibi <i>et venerunt ad Ioannem</i>; tertio
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1128 ponitur quaestionis determinatio, ibi <i>respondit Ioannes, et
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1129 dixit eis</i>. Quia ergo duo baptizabant, ut dictum est, scilicet
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1130 Christus et Ioannes, discipuli ipsius Ioannis pro magistro suo
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1131 zelantes, occasionem dissidii sumpserunt. Et hoc est quod dicit
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1132 <i>facta est quaestio</i>, idest controversia, <i>ex discipulis
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diff changeset
1133 Ioannis</i>, ipsis scilicet primo moventibus hanc quaestionem,
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1134 <i>cum Iudaeis</i>: quos reprehendebant discipuli Ioannis, eo quod
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1135 ad Christum magis currerent propter miracula quae faciebat, quam ad
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1136 Ioannem, qui miraculum nullum faciebat. Et quaestio ista facta est
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1137 <i>de purificatione</i>, idest de Baptismo. Causam autem unde
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diff changeset
1138 invidebant discipuli Ioannis, et controversiam movebant, sumpserunt
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1139 ex eo quod Ioannes illos quos baptizabat, mittebat ad Christum;
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diff changeset
1140 Christus vero quos baptizabat non mittebat ad Ioannem. Ex quo
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diff changeset
1141 videbatur, et forte Iudaei dicebant, Christum maiorem esse Ioanne:
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diff changeset
1142 et ideo isti nondum spirituales, de Baptismo contendunt cum
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diff changeset
1143 Iudaeis; I Cor. III, 3: <i>cum enim sit inter vos zelus et
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diff changeset
1144 contentio, nonne carnales estis?</i> Sed motam quaestionem referunt
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1145 ad Ioannem; et ideo dicit <i>et venerunt ad Ioannem</i>. Et si
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1146 attenditur diligenter, conati sunt commovere Ioannem contra
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1147 Christum. Similes isti sunt bilinguibus et susurronibus; Eccli. c.
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diff changeset
1148 XXVIII, 15: <i>susurro et bilinguis maledictus multos enim turbabit
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1149 pacem habentes</i>. Proponunt autem quatuor, quae commotionem in
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diff changeset
1150 animo Ioannis contra Christum causarent. Primo enim commemorant
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diff changeset
1151 humilitatem status Christi praeteriti; secundo beneficium a Ioanne
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1152 impensum; tertio officium assumptum a Christo; quarto detrimentum
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1153 quod provenit Ioanni ex Christi officio. Humilitatem autem status
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1154 commemorant, cum dicunt <i>qui erat tecum</i>, quasi unus de
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1155 discipulis; non autem tu cum illo, sicut cum magistro: nam si
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diff changeset
1156 alicui maiori honor exhibeatur, non est tanta causa invidiae; sed
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diff changeset
1157 tunc quis invidet, quando minori se magis honor exhibetur; Eccle.
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1158 X, 7: <i>vidi servos in equis sedentes, et principes ambulantes
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diff changeset
1159 super terram quasi servos</i>; Iob XIX, 16: <i>servum meum vocavi,
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1160 et non respondit</i>. Quia plus turbatur dominus aliquis de
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diff changeset
1161 rebellione servi et subditi, quam alicuius alterius. Secundo
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diff changeset
1162 commemorantes beneficium impensum a Ioanne, non dicunt quem tu
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1163 baptizasti, quia in hoc confessi fuissent magnificentiam Christi,
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1164 quae in Baptismo demonstrata est, et descensum spiritus sancti
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1165 super eum in specie columbae, et vocem patris sibi factam; sed
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1166 dicunt <i>cui tu testimonium perhibuisti</i>; idest, quem tu clarum
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1167 et circumspectum fecisti, talia tibi rependere audet, quod multum
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1168 concitat exacerbationem; Ps. XL, 10: <i>qui edebat panes meos,
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1169 magnificavit super me supplantationem</i>. Sed quia quaerentes
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1170 propriam gloriam, et intendentes lucrum proprium in suo officio,
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1171 dolent si alius officium illud assumat. Ideo, tertio, isti addunt
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1172 etiam, quod Christus Ioannis officium sibi assumpsit, cum dicunt:
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1173 <i>ecce hic baptizat</i>; idest, officium tuum exercet: quod multum
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1174 concitat ad turbationem. Nam communiter videmus hic, homines
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1175 eiusdem artis insidiose et invide se habere ad invicem. Figulus
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1176 figulo invidet, non autem fabro. Sic etiam doctores proprium
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1177 honorem quaerentes, dolent si alius veritatem docet; contra quos
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1178 dicit Gregorius: mens pii pastoris optat ut veritatem, quam solus
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1179 docere non sufficit, alii doceant. Sic et Moyses, Num. XI, 29:
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1180 <i>quis det ut omnis hic populus prophetet?</i> Sed non solum
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1181 sufficiebat istis concitare Ioannem; sed quod magis movet,
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1182 referunt, scilicet detrimentum quod Ioanni ex assumpto officio a
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1183 Christo provenire videbatur; quod quarto exponunt, cum dicunt <i>et
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1184 omnes veniunt ad eum</i>, qui scilicet ad te venire solebant: quia
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1185 te dimisso et contempto, omnes ad Baptismum eius currunt. Quod
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1186 autem ante consueverant ire ad Ioannem, patet ex testimonio Matth.
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1187 XI, 7: <i>quid existis in desertum videre?</i> et cetera. Tali
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1188 invidia movebantur Pharisaei contra Christum; unde dicebant, infra
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1189 XII, 19: <i>ecce totus mundus post eum vadit</i>. Sed ex his
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1190 Ioannes non fuit motus contra Christum: non enim erat arundo vento
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1191 agitata, ut dicitur Matt. XI, 7. Et hoc patet ex responsione
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1192 Ioannis, quae sequitur in determinatione quaestionis sibi
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1193 delatae.</p>
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1194 <br />
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1195 <div class="D">Lectio 5</div>
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1196 <p title="Super Io., cap. 3 l. 5"><a name="87442"><span class=
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diff changeset
1197 "ref">[87442] Super Io., cap. 3 l. 5</span></a> Hic ponitur
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1198 responsio Ioannis super quaestione sibi delata a discipulis quae
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diff changeset
1199 quidem quaestio duo continebat, scilicet querimoniam de officio
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1200 assumpto: unde dicebant <i>ecce hic baptizat</i>, et de Christi
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diff changeset
1201 profectu in fama et opinione hominum: unde dicebant <i>et omnes
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1202 veniunt ad eum</i>. Et ideo Ioannes dirigit responsionem suam ad
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1203 haec duo: et primo respondet ad querimoniam de officio assumpto;
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1204 secundo vero ad querimoniam de profectu Christi, ibi <i>illum
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1205 oportet crescere, me autem minui</i>. Circa primum tria facit.
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1206 Primo ostendit officiorum Christi et sui originem; secundo ipsorum
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diff changeset
1207 distinctionem, ibi <i>ipsi vos mihi testimonium perhibetis</i>;
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1208 tertio ostendit habitudinem Christi et suam ad dicta officia, ibi
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1209 <i>qui habet sponsam, sponsus est</i>. Circa primum autem nota quod
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diff changeset
1210 discipuli Ioannis licet malitiose Ioanni quaestionem proponant, et
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1211 ex hoc sint reprehensione digni, Ioannes tamen non eos vehementer
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1212 increpat; et hoc propter imperfectionem: timebat enim ne commoti ex
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1213 reprehensione, recederent ab eo, et iungentes se Pharisaeis,
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1214 Christo publice insidiarentur; implens in hoc quod de domino
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diff changeset
1215 dicitur, Is. XLII, 3: <i>calamum quassatum non confringet</i> et
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1216 cetera. Similiter advertendum, quod a principio suae responsionis
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1217 non ardua et praeclara de Christo asserit, sed humilia et plana
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1218 propter ipsorum invidiam. Cum enim excellentia sit alterius
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1219 invidiae provocativa, si Ioannes statim Christi excellentiam eis
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1220 proposuisset, illorum invidiae fomentum praestitisset. Et ideo
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1221 humilia proponens, dicit <i>non potest homo a se accipere
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1222 quicquam</i>: intendens in hoc eis terrorem incutere; quasi dicat:
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1223 hoc quod omnes ad eum currunt, non est nisi a Deo, quia <i>non
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1224 potest homo accipere quicquam</i>, scilicet perfectionis et boni,
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1225 <i>nisi fuerit ei datum de caelo</i>, et ideo si vos contradicitis,
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1226 contradicitis Deo; Actor. V, 38: <i>si ex hominibus est consilium
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1227 hoc, aut opus istud, dissolvetur</i>. Et sic exponit Chrysostomus,
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1228 referens hoc ad Christum. Augustinus autem refert ad ipsum Ioannem,
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1229 et melius. <i>Non potest homo accipere quicquam, nisi fuerit ei
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diff changeset
1230 datum de caelo</i>; quasi dicat: vos zelatis pro me, et vultis quod
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diff changeset
1231 ego maior sim quam Christus; sed hoc non est mihi datum, nec ego
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diff changeset
1232 volo mihi usurpare; secundum illud Hebr. V, 4: <i>nemo assumit sibi
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diff changeset
1233 honorem</i> et cetera. Sic ergo patet officiorum origo. Sequitur
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diff changeset
1234 officiorum distinctio, cum dicit <i>ipsi vos mihi testimonium
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diff changeset
1235 perhibetis</i>; quasi dicat: ex testimonio meo, quod sibi perhibui,
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diff changeset
1236 potestis scire officium mihi commissum a Christo: nam <i>ipsi vos
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diff changeset
1237 mihi testimonium perhibetis</i>, idest perhibere potestis, <i>quod
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diff changeset
1238 dixerim: non sum ego Christus</i>; supra I, 20: <i>confessus est et
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diff changeset
1239 non negavit</i>. Sed hoc dixi, <i>quia missus sum ante illum</i>,
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diff changeset
1240 sicut praeco ante iudicem. Sic ergo ex testimonio meo scire
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diff changeset
1241 potestis officium meum, quod est praecedere Christum, et praeparare
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diff changeset
1242 sibi viam; supra I, 6: <i>fuit homo missus a Deo, cui nomen erat
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diff changeset
1243 Ioannes</i>. Sed officium Christi est iudicare et praeesse. Et si
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diff changeset
1244 bene attenditur, Ioannes more providi respondentis, proponentes ex
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diff changeset
1245 verbis eorum arguit, secundum illud Lc. XIX, 22: <i>ex ore tuo te
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diff changeset
1246 iudico</i>. Qualiter autem Ioannes se habet ad officium suum,
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diff changeset
1247 ostendit cum subdit <i>qui habet sponsam, sponsus est</i>: et primo
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diff changeset
1248 ponit quamdam similitudinem; secundo adaptat eam ad propositum, ibi
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diff changeset
1249 <i>in hoc autem gaudium meum impletum est</i>. Circa primum duo
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diff changeset
1250 facit. Primo ponit similitudinem quantum ad id quod pertinet ad
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diff changeset
1251 Christum; secundo quantum ad id quod pertinet ad seipsum, ibi
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diff changeset
1252 <i>amicus autem sponsi</i> et cetera. Circa primum notandum est,
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diff changeset
1253 quod in rebus humanis disponere, et dominari, et habere sibi
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diff changeset
1254 sponsam, pertinet ad sponsum tantum; et ideo dicit <i>qui habet
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diff changeset
1255 sponsam</i>, idest ad quem pertinet habere sponsam, <i>sponsus
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diff changeset
1256 est</i>. Iste autem sponsus est Christus; Ps. XVIII, 6: <i>tamquam
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diff changeset
1257 sponsus procedens de thalamo suo</i>. Sponsa sua est Ecclesia, quae
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diff changeset
1258 coniungitur ei per fidem; Oseae II, 20: <i>sponsabo te mihi in
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diff changeset
1259 fide</i>. Et in huius figuram dixit Sephora ad Moysen, Ex. IV, 25:
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diff changeset
1260 <i>sponsus sanguinum tu mihi es</i>. Et de istis nuptiis dicitur
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diff changeset
1261 Apoc. XIX, 7: <i>venerunt nuptiae agni</i>. Sic ergo, quia Christus
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diff changeset
1262 sponsus est, etiam ad eum pertinet habere sponsam, scilicet
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diff changeset
1263 Ecclesiam; sed ad me non pertinet nisi gaudere quod sponsam habet.
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diff changeset
1264 Unde dicit <i>amicus autem sponsi (...) gaudio gaudet</i>. Et licet
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diff changeset
1265 supra dixerit quod non erat dignus solvere corrigiam calceamentorum
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diff changeset
1266 Iesu, hic tamen vocat se eius amicum, ut insinuet caritatis suae
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diff changeset
1267 fidelitatem ad Christum. Nam servus ad ea quae domini sui sunt, non
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diff changeset
1268 movetur affectu caritatis, sed spiritu servitutis; amicus vero ex
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diff changeset
1269 amore, quae amici sunt procurat, et fideliter. Unde servus fidelis
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diff changeset
1270 est sicut amicus domini sui; Eccli. XXXIII, 31: <i>si est tibi
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diff changeset
1271 servus fidelis, sit tibi quasi anima tua</i>. Et ex hoc patet
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diff changeset
1272 fidelitas servi, quando gaudet de bonis domini, et quando non sibi,
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diff changeset
1273 sed domino suo bona procurat. Sic ergo, quia Ioannes sponsam sibi
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diff changeset
1274 creditam, non sibi, sed sponso reservavit, servus fidelis fuit, et
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diff changeset
1275 amicus sponsi. Et ideo ad hoc insinuandum, se amicum sponsi dicit.
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diff changeset
1276 Simile debent facere homines amici veritatis, ut sponsam eis ad
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diff changeset
1277 custodiendum commissam non ad propriam utilitatem et gloriam
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diff changeset
1278 convertant, sed ad honorem et gloriam sponsi honorifice
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diff changeset
1279 praeservent: alias non essent amici sponsi, sed potius adulteri.
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diff changeset
1280 Unde Gregorius dicit, quod adulterinae cogitationis puer reus est,
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diff changeset
1281 si placere oculis sponsae desiderat, per quem sponsus dona
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diff changeset
1282 transmittit. Quod non faciebat apostolus II Cor. c. XI, 2:
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diff changeset
1283 <i>despondi enim vos uni viro virginem castam exhibere Christo</i>.
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diff changeset
1284 Simile et Ioannes faciebat, quia sponsam, scilicet populum fidelem,
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diff changeset
1285 non sibi retinuit, sed ad sponsum, scilicet Christum, duxit. Sic
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diff changeset
1286 ergo insinuat caritatis suae fidelitatem per hoc quod dicit
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diff changeset
1287 <i>amicus sponsi</i>. Item permanentiam, cum dicit <i>stat</i>,
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diff changeset
1288 firmus in amicitia et fidelitate, non elevans se supra se; Hab. II,
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diff changeset
1289 58: <i>super custodiam meam stabo</i>; I Cor. XV, 58: <i>estote
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diff changeset
1290 stabiles et immobiles</i>; Eccli. VI, 11: <i>amicus, si permaneat
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diff changeset
1291 fixus, erit tibi quasi coaequalis</i>. Item attentionem, cum dicit
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diff changeset
1292 <i>et audit eum</i>; idest, attente considerat modum quo sponsus
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diff changeset
1293 sponsae coniungitur. In quo, secundum Chrysostomum, explicat modum
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diff changeset
1294 istorum sponsalium; nam per fidem celebrantur: fides autem est ex
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diff changeset
1295 auditu, Rom. X, 17. Vel <i>audit</i>, idest reverenter obedit,
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1296 disponendo de sponsa secundum imperium sponsi; Is. l, 4: <i>audiam
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diff changeset
1297 eum quasi magistrum</i>: quod est contra malos praelatos, qui non
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diff changeset
1298 secundum Christi mandatum disponunt Ecclesiam. Item insinuat
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diff changeset
1299 spiritualem iucunditatem, cum dicit <i>et gaudio gaudet propter
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1300 vocem sponsi</i>; scilicet, cum sponsus sponsam suam alloquitur. Et
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1301 dicit <i>gaudio gaudet</i>, ut ostendat veritatem et perfectionem
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diff changeset
1302 sui gaudii. Qui enim non gaudet de bono, non vero gaudio gaudet. Et
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diff changeset
1303 ideo, si ego dolerem ex hoc quod Christus, qui est verus sponsus,
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diff changeset
1304 sponsae, idest Ecclesiae, praedicat, non essem amicus sponsi: sed
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1305 ego non doleo. Immo <i>in hoc gaudium meum impletum est</i>,
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1306 scilicet quod video quod diu desideravi, sponsum videlicet sponsam
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diff changeset
1307 alloquentem. Vel <i>in hoc gaudium meum impletum est</i>, idest, ad
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1308 perfectam et debitam mensuram pervenit, quando sponsa iam
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1309 coniungitur sponso: quia iam habeo gratiam meam, et officium meum
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diff changeset
1310 perfeci; Habac. III, 18: <i>ego autem in domino gaudebo, et
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diff changeset
1311 exultabo in Deo Iesu meo</i>. Consequenter cum dicit <i>illum
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1312 oportet crescere, me autem minui</i> solvit quaestionem quantum ad
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diff changeset
1313 querimoniam de profectu gratiae Christi. Et primo ponit huius
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1314 profectus convenientiam; secundo rationem assignat, ibi <i>qui de
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1315 sursum est, super omnes est</i>. Dicit ergo: vos dicitis, quod
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1316 omnes currunt ad eum, idest ad Christum; et sic proficit in honore
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1317 et fama populi: sed ego dico, quod hoc non est inconveniens, quia
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1318 <i>illum oportet crescere</i>, non in se, sed quantum ad alios,
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1319 inquantum eius virtus magis ac magis innotescit; sed <i>me oportet
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1320 minui</i>, in reverentia et fama quoad populum: nam honor et
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1321 reverentia non debetur mihi sicut principali, sed Christo. Et ideo
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1322 ipso veniente, cessat exhibitio reverentiae quantum ad me; sed
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1323 crescit quantum ad Christum: sicut veniente principe, cessat
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1324 officium legati; I Cor. XIII, 10: <i>cum venerit quod perfectum
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1325 est, evacuabitur quod ex parte est</i>. Et sicut in caelo Lucifer
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1326 praecedit solem ad illuminandum, quo veniente, cessat eius lux; ita
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1327 Ioannes praecessit Christum: unde Lucifero comparatur; Iob XXXVIII,
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1328 32: <i>numquid produces Luciferum?</i> Significatur hoc etiam in
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1329 nativitate Ioannis, et in morte eius. In nativitate quidem, quia
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1330 natus est Ioannes eo tempore quo dies decrescere incipiunt;
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1331 Christus vero quando dies crescere incipiunt, scilicet octavo
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1332 Kalendas Ianuarii. Quantum ad mortem vero, quia Ioannes mortuus
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1333 minoratus per capitis abscissionem, Christus vero sublimatus per
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1334 crucis exaltationem. Moraliter autem hoc debet esse in unoquoque
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1335 nostrum. <i>Oportet illum</i>, idest Christum, in te
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1336 <i>crescere</i>, ut scilicet in cognitione et amore eius proficias:
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1337 quia inquantum magis eum potes cognoscendo et amando percipere,
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1338 tanto magis Christus crescit in te; sicut qui magis proficit in
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1339 videndo unam et eamdem lucem, reputat lucem magis crescere. Et ex
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1340 hoc oportet homines sic proficientes minui in sua reputatione: quia
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1341 quanto plus cognoscit quis de altitudine divina, tanto minorem
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1342 reputat parvitatem humanam; unde Prov. XXX, 1, dicitur: <i>visio
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1343 quam locutus est vir, cum quo est Deus</i>; et sequitur:
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1344 <i>stultissimus sum virorum, et sapientia hominum non est
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1345 mecum</i>. Et Iob ult., 5: <i>auditu auris audivi te, nunc autem
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1346 oculus meus videt te: idcirco ipse me reprehendo, et ago
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1347 paenitentiam in favilla et cinere</i>. Consequenter cum dicit
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1348 <i>qui desursum venit, super omnes est</i>, assignat rationem
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1349 dictorum: et hoc dupliciter. Primo ex origine; secundo ex doctrina,
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1350 ibi <i>qui de terra est, de terra loquitur</i>. Circa primum
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1351 sciendum est, quod in rebus unumquodque, ad hoc quod sit perfectum,
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1352 oportet venire ad terminum sibi debitum ex sua origine: sicut si
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1353 aliquis ex rege oritur, oportet eum tamdiu crescere quousque fiat
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1354 rex. Christus autem habet originem excellentissimam et aeternam; et
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1355 ideo oportet illum crescere per manifestationem suae virtutis,
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1356 quantum ad alios, quousque innotescat, eum super omnes esse; et
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1357 ideo dicit <i>qui desursum est</i>, scilicet Christus secundum
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1358 divinitatem. Supra (hoc cap.): <i>nemo ascendit in caelum, nisi qui
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1359 descendit de caelo</i>; infra c. VIII, 23: <i>vos de deorsum estis,
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1360 ego autem de superius sum</i>. Vel desursum venit secundum humanam
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diff changeset
1361 naturam, idest de altitudine humanae naturae, assumendo eam in
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1362 altitudine sua secundum quod fuit in quolibet statu. Consideratur
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1363 enim secundum triplicem statum. Primus enim status humanae naturae
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1364 est ante peccatum; et de hoc assumpsit puritatem, assumendo carnem
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1365 non inquinatam contagio culpae originalis; Ex. XII, 5: <i>erit
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diff changeset
1366 agnus anniculus absque macula</i>. Secundus status est post
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1367 peccatum: et de hoc assumpsit passibilitatem et mortem, assumendo
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1368 similitudinem carnis peccati, quantum ad poenam, non ipsum peccatum
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1369 quantum ad culpam; secundum illud Rom. VIII, 3: <i>misit Deus
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1370 filium suum in similitudinem carnis peccati</i>. Tertius est status
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1371 resurrectionis et gloriae; et de hoc assumpsit impossibilitatem
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1372 peccandi, et fruitionem animae. Sed cavendus est hic error
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1373 quorumdam dicentium in Adam remansisse aliquod materialiter non
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1374 inquinatum macula originali, et traductum in posteros, puta usque
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1375 ad beatam virginem; et de hoc corpus Christi fuisse formatum. Quod
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1376 quidem haereticum est: quia quicquid in Adam materialiter fuit,
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1377 macula originalis peccati inquinatum est. Materia vero, de qua
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1378 formatum est corpus Christi, depurata fuit virtute spiritus sancti,
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1379 beatam virginem sanctificantis. Iste, inquam, <i>qui desursum
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diff changeset
1380 venit</i> secundum divinitatem et secundum humanam naturam,
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diff changeset
1381 <i>super omnes est</i>, et per eminentiam gradus, secundum illud
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diff changeset
1382 Ps. CXII, 4: <i>excelsus super omnes gentes dominus</i>, et per
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diff changeset
1383 auctoritatem et potestatem; Eph. I, 22: <i>ipsum dedit caput super
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diff changeset
1384 omnem Ecclesiam</i>. Hic ostendit rationem quantum ad doctrinam. Et
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diff changeset
1385 primo ostendit modum doctrinae Christi, et eius altitudinem;
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parents: 30
diff changeset
1386 secundo diversitatem recipientium vel non recipientium ipsam
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diff changeset
1387 doctrinam, ibi <i>et testimonium eius nemo accipit</i> et cetera.
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diff changeset
1388 Circa primum duo facit. Primo proponit conditionem doctrinae
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diff changeset
1389 Ioannis; secundo conditionem doctrinae Christi; ibi <i>qui de caelo
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diff changeset
1390 venit, super omnes est</i>. Circa primum sciendum est quod homo per
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parents: 30
diff changeset
1391 loquelam suam maxime cognoscitur, Matth. XXVI, 73: <i>loquela tua
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diff changeset
1392 manifestum te facit</i>; et ibid. XII, 34: <i>ex abundantia cordis
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diff changeset
1393 os loquitur</i>. Et inde est quod conditio doctrinae attenditur
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diff changeset
1394 secundum conditionem suae originis. Sic ergo ad cognoscendum
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diff changeset
1395 conditionem doctrinae Ioannis, consideremus primo conditionem suae
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diff changeset
1396 originis; unde dicit <i>qui est de terra</i>, scilicet Ioannes, non
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diff changeset
1397 solum materialiter, sed etiam active: quia corpus eius virtute
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diff changeset
1398 creata formatum fuit; Iob IV, 19: <i>qui habitant domos luteas, et
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diff changeset
1399 terrenum habent fundamentum</i>. Secundo consideremus eius
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diff changeset
1400 conditionem quae terrena est: unde dicit <i>de terra est</i>, idest
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diff changeset
1401 terrenus. Et ideo tertio doctrina eius describitur; unde dicit
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diff changeset
1402 <i>de terra loquitur</i>, idest de terrenis; Is. XXIX, 4: <i>de
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diff changeset
1403 terra loqueris, et de humo audietur eloquium tuum</i>. Sed quomodo
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diff changeset
1404 de terra loquitur qui fuit spiritu sancto repletus adhuc ex utero
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diff changeset
1405 matris suae? Respondeo, secundum Chrysostomum, dicendum, quod
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diff changeset
1406 Ioannes de terra se loqui dicit in comparatione ad Christi
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diff changeset
1407 doctrinam; quasi dicat: ea quae loquitur, parva et humilia sunt,
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diff changeset
1408 qualia decens est suscipere terrestrem naturam, in comparatione ad
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diff changeset
1409 illum, <i>in quo sunt omnes thesauri sapientiae et scientiae Dei
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diff changeset
1410 absconditi</i>, ut dicitur Col. II, 3. Is. LV, v. 9: <i>sicut
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diff changeset
1411 exaltantur caeli a terra, ita exaltatae sunt viae meae a viis
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diff changeset
1412 vestris</i>. Vel dicendum, secundum Augustinum, et melius, quod
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diff changeset
1413 considerandum est in quolibet homine quid habeat ex se, et quid ex
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diff changeset
1414 alio. Ioannes autem, et quilibet homo purus ex se habet quod sit de
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diff changeset
1415 terra. Et ideo quantum ad ipsum pertinet, non habet quod loquatur
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diff changeset
1416 nisi de terra; et si aliqua divina loquitur, hoc habet ex divina
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diff changeset
1417 illuminatione; Eccli. XXXIV, 6: <i>cor tuum quasi phantasias
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1418 patitur, nisi ab omnipotente fuerit emissa visitatio</i>. Unde et
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diff changeset
1419 apostolus dicit, I Cor. XV, 10: <i>non autem ego, sed gratia Dei
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diff changeset
1420 mecum</i>; Matth. X, 20: <i>non enim vos estis qui loquimini, sed
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diff changeset
1421 spiritus patris vestri qui loquitur in vobis</i>. Sic ergo, quantum
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diff changeset
1422 ad Ioannem pertinet, <i>de terra est, et de terra loquitur</i>. Si
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diff changeset
1423 quid autem divinum in eo fuit, non recipientis, sed illuminantis
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diff changeset
1424 est. Hic proponit conditionem doctrinae Christi; et circa hoc tria
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diff changeset
1425 facit. Primo enim ostendit conditionem originis quae caelestis est;
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diff changeset
1426 unde dicit <i>qui de caelo venit, super omnes est</i>. Licet enim
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diff changeset
1427 corpus Christi materialiter de terra fuerit, active tamen de caelo
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diff changeset
1428 venit, inquantum virtute divina corpus eius formatum fuit. Venit
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diff changeset
1429 etiam de caelo, quia persona aeterna et increata filii de caelo
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diff changeset
1430 venit per carnis assumptionem. Supra eodem: <i>nemo ascendit in
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diff changeset
1431 caelum, nisi qui descendit de caelo filius hominis, qui est in
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diff changeset
1432 caelo</i>. Secundo ostendit dignitatem suae conditionis, quae
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diff changeset
1433 altissima est; unde dicit <i>super omnes est</i>: et hoc expositum
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diff changeset
1434 est supra. Tertio concludit dignitatem doctrinae suae, quae
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diff changeset
1435 certissima est, quia <i>quod vidit et audivit, hoc testatur</i>.
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diff changeset
1436 Christus enim, inquantum est Deus, est ipsa veritas; sed inquantum
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diff changeset
1437 homo, est testis veritatis; infra XVIII, 37: <i>in hoc natus sum,
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diff changeset
1438 et ad hoc veni, ut testimonium perhibeam veritati</i>. Ideo
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diff changeset
1439 testimonium perhibet de seipso; infra VII, 13: <i>testimonium
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diff changeset
1440 perhibes de teipso</i>. Sed testatur certa, quia quae audivit apud
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diff changeset
1441 patrem; infra VIII, 26: <i>ego quae audivi a patre meo, haec loquor
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diff changeset
1442 in mundo</i>; I Io. I, 3: <i>quod vidimus et audivimus</i>. Sed
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diff changeset
1443 nota, quod aliter habetur cognitio rei per visum, et aliter per
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diff changeset
1444 auditum; nam per visum habetur cognitio rei per ipsam rem visam;
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diff changeset
1445 sed per auditum non cognoscitur res per ipsam vocem auditam, sed
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diff changeset
1446 per intellectum loquentis. Quia ergo dominus habet scientiam
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diff changeset
1447 acceptam a patre, ideo dicitur <i>quod vidit</i>, inquantum
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diff changeset
1448 procedit de essentia patris, <i>et audivit</i>, inquantum procedit
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diff changeset
1449 ut verbum intellectus paterni. Sed quia in rebus intelligentibus
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diff changeset
1450 aliud est eorum esse, et aliud eorum intelligere; ideo aliter
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diff changeset
1451 accipitur ab eis cognitio per visum, et aliter per auditum. Sed in
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diff changeset
1452 Deo patre idem est esse et intelligere; ideo in filio idem est
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diff changeset
1453 videre et audire. Similiter etiam quia in vidente non est ipsa
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diff changeset
1454 essentia rei in se, sed similitudo eius, similiter et in audiente
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diff changeset
1455 non est ipsa conceptio loquentis, sed signum ipsius; ideo videns
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diff changeset
1456 non est ipsa essentia rei in se, nec audiens est ipsum verbum. In
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diff changeset
1457 filio autem est ipsa essentia patris accepta per generationem, et
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diff changeset
1458 est ipsum verbum; et ideo in ipso idem est videre et audire. Et hoc
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diff changeset
1459 sic concludit Ioannes, quod ex quo doctrina Christi altior et
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diff changeset
1460 certior est quam mea, ideo magis audiendus est Christus quam
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diff changeset
1461 ego.</p>
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diff changeset
1462 <br />
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diff changeset
1463 <div class="D">Lectio 6</div>
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1464 <p title="Super Io., cap. 3 l. 6"><a name="87443"><span class=
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diff changeset
1465 "ref">[87443] Super Io., cap. 3 l. 6</span></a> Supra Ioannes
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diff changeset
1466 Baptista commendavit Christi doctrinam; hic vero agit de
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diff changeset
1467 diversitate recipientium: unde tractat de fide adhibenda ipsi
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diff changeset
1468 doctrinae, et circa hoc tria facit. Primo ostendit raritatem
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diff changeset
1469 credentium; secundo credendi debitum, ibi <i>qui autem acceperit
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diff changeset
1470 eius testimonium</i> etc.; tertio fidei praemium, ibi <i>qui credit
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diff changeset
1471 in filium, habet vitam aeternam</i>. Dicit ergo: dico quod Christus
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diff changeset
1472 certam scientiam habet, et vera loquitur. Tamen licet pauci
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diff changeset
1473 testimonium eius accipiant, non propter hoc doctrinae ipsius
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diff changeset
1474 derogatur, quia hoc non est ex parte eius, sed ex parte eorum qui
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diff changeset
1475 non recipiunt, scilicet discipulorum Ioannis, qui nondum credebant,
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diff changeset
1476 et Pharisaeorum, qui ipsius doctrinae detrahebant. Et ideo dicit
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diff changeset
1477 <i>et testimonium eius nemo accipit</i>. Hoc autem quod dicit
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diff changeset
1478 <i>nemo</i>, potest dupliciter exponi. Uno modo, <i>nemo</i>, idest
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diff changeset
1479 pauci, et si aliqui accipiant. Et quod aliqui accipiant, ostendit
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diff changeset
1480 subdens: <i>qui autem accepit eius testimonium</i> et cetera. Hoc
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diff changeset
1481 modo loquendi usus est Evangelista cum dixit, supra I, 11: <i>in
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diff changeset
1482 propria venit, et sui eum non receperunt</i>: quia pauci eum
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diff changeset
1483 receperunt. Alio modo, quia accipere eius testimonium est credere
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diff changeset
1484 in Deum; sed nullus potest credere ex seipso, sed ex Deo; Eph. II,
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diff changeset
1485 8: <i>gratia salvatis estis</i>. Et ideo dicit <i>nemo accipit</i>,
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diff changeset
1486 scilicet ex se, nisi donetur sibi a Deo. Vel aliter. Consuetum est
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diff changeset
1487 in Scriptura divina populo loqui de duobus. Quia quamdiu sumus in
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diff changeset
1488 hoc mundo, mali sunt permixti bonis; et ideo Scriptura aliquando
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diff changeset
1489 loquitur de populo, referendo intentionem suam ad malos, aliquando
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diff changeset
1490 ad bonos. Et hic modus loquendi habetur Ier. XXVI: nam primo dicit:
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diff changeset
1491 omnis populus et sacerdotes quaerebant occidere Ieremiam: referens
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diff changeset
1492 intentionem suam ad malos: et postea statim dicit, quod omnis
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diff changeset
1493 populus quaerebat eum liberare, loquens de bonis. Eodem modo et
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diff changeset
1494 Ioannes Baptista habens oculos suos ad sinistram, idest ad malos,
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diff changeset
1495 dicit <i>et testimonium eius nemo accipit</i>: et ex alia referens
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diff changeset
1496 ad dexteram, idest ad bonos, dicit <i>qui autem acceperit eius
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diff changeset
1497 testimonium</i> et cetera. <i>Qui autem acceperit eius
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diff changeset
1498 testimonium</i>, ubi ostendit debitum fidei, quod est supponere se
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diff changeset
1499 veritati divinae. Et circa hoc quatuor facit. Primo proponit
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1500 divinam veritatem; secundo subdit divinae veritatis denuntiationem,
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diff changeset
1501 ibi <i>quem enim misit Deus, verba Dei loquitur</i>; tertio
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diff changeset
1502 insinuat denuntiandi facultatem, ibi <i>non enim ad mensuram dat
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diff changeset
1503 Deus spiritum</i>; quarto assignat facultatis rationem, ibi
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diff changeset
1504 <i>pater diligit filium</i> et cetera. Debitum autem fidei est ut
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diff changeset
1505 homo veritati divinae se supponat; et ideo dicit quod si pauci
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diff changeset
1506 testimonium eius accipiunt, tamen aliqui accipiunt; unde dicit
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diff changeset
1507 <i>qui autem acceperit eius testimonium</i>; idest quicumque sit
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1508 ille, <i>signavit</i>, idest signum quoddam in corde suo ponere
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1509 debet seu posuit, quod ipse Christus est Deus. Et <i>est verax</i>,
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diff changeset
1510 quia ipse dicebat se esse Deum: quod si non esset, non esset verax,
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diff changeset
1511 cum tamen scriptum sit, Rom. III, 4: <i>est autem Deus verax</i> et
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1512 cetera. De isto signaculo dicitur Cant. VIII, 6: <i>pone me ut
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diff changeset
1513 signaculum super cor tuum</i>. Et II Tim. II, 19: <i>firmum
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diff changeset
1514 fundamentum Dei stat, habens signaculum</i> et cetera. Vel,
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diff changeset
1515 secundum Chrysostomum, <i>signavit</i>, idest monstravit, <i>quia
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diff changeset
1516 Deus</i>, scilicet pater, <i>verax est</i>; quia scilicet misit
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1517 filium suum, quem promisit mittendum. Quod ideo dicit Evangelista
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1518 ut ostendat eos qui non credunt Christo, veritatem patris negare.
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1519 Et ideo statim subdit divinae veritatis commendationem, dicens
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1520 <i>quem enim misit Deus, verba Dei loquitur</i>; quasi dicat: hoc
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1521 signavit, quod Christus, cuius testimonium accipit, <i>quem Deus
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1522 misit, verba Dei loquitur</i>: et ideo qui credit ei, credit patri,
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diff changeset
1523 infra VIII, 26: <i>ego quae audivi a patre loquor in mundo</i>.
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1524 Unde non loquebatur nisi patrem, et verba patris; quia missus erat
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1525 a patre, et quia ipse est verbum patris: unde etiam se loqui patrem
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1526 dicit. Vel si hoc quod dicit, <i>quod Deus verax est</i>, referatur
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diff changeset
1527 ad Christum, datur intelligi distinctio personarum: cum enim pater
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1528 sit Deus verax, et Christus est verax Deus; sequitur, quod verus
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1529 Deus misit Deum verum, distinctum ab eo in persona, non in natura.
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1530 Denuntiandi autem facultas subest Christo maxima, quia non ad
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diff changeset
1531 mensuram recipit spiritum; et ideo dicit <i>non enim ad mensuram
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diff changeset
1532 dat Deus spiritum</i>. Posses enim dicere, quod licet miserit eum
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diff changeset
1533 Deus, tamen non omnia a Deo loquitur, sed aliqua: nam et prophetae
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diff changeset
1534 aliquando quidem locuti sunt ex spiritu suo, aliquando vero ex
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diff changeset
1535 spiritu Dei. Sicut II Reg. VII, 3 legitur de Nathan propheta, quod
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diff changeset
1536 ex spiritu suo loquens, consuluit David, quod aedificaret templum;
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diff changeset
1537 quod quidem postmodum ex spiritu et nutu divino retractavit. Sed
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diff changeset
1538 hoc ostendit Baptista locum non habere in Christo; quia prophetae
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diff changeset
1539 quidem accipiunt spiritum Dei mensurate, scilicet quantum ad
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diff changeset
1540 aliquid non quantum ad omnia, et ideo non quantum ad omnia verba
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diff changeset
1541 Dei loquuntur; Christus autem, qui absque mensura et quantum ad
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diff changeset
1542 omnia spiritum recepit, ideo quantum ad omnia verba Dei loquitur.
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diff changeset
1543 Sed quomodo spiritus sanctus datur ad mensuram, cum sit immensus,
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diff changeset
1544 secundum Athanasium in suo symbolo: <i>immensus pater, immensus
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diff changeset
1545 filius, immensus spiritus sanctus?</i> Responsio. Dicendum, quod
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diff changeset
1546 spiritus sanctus datur ad mensuram, non quantum ad essentiam suam
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diff changeset
1547 et virtutem eius, secundum quod est infinitus; sed quantum ad dona,
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diff changeset
1548 quae dantur mensurate. Ephes. IV, 7: <i>unicuique nostrum data est
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diff changeset
1549 gratia secundum mensuram</i>. Notandum autem, quod hoc quod dicitur
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diff changeset
1550 hic de Christo, quod non ad mensuram dedit ei Deus pater spiritum,
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diff changeset
1551 potest dupliciter intelligi. Uno modo intelligitur de Christo
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diff changeset
1552 secundum quod Deus; alio modo secundum quod homo. Ad hoc enim datur
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diff changeset
1553 alicui aliquid ut habeat illud: habere autem spiritum sanctum,
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diff changeset
1554 convenit Christo et inquantum Deus et inquantum homo; et sic
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diff changeset
1555 secundum utrumque habet spiritum sanctum. Sed inquantum homo, habet
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diff changeset
1556 spiritum sanctum ut sanctificantem; Is. LXI, 1: <i>spiritus domini
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diff changeset
1557 super me, eo quod unxerit me</i>, scilicet hominem; inquantum vero
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diff changeset
1558 Deus habet spiritum sanctum ut manifestantem tantum, secundum quod
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diff changeset
1559 ab eo procedit. Io. XVI, 14: <i>ille clarificabit</i>, idest
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diff changeset
1560 manifestabit, <i>quia de meo accipiet</i>. Sic ergo utroque modo,
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diff changeset
1561 scilicet inquantum Deus et inquantum homo, Christus habet spiritum
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diff changeset
1562 sanctum non ad mensuram. Nam Christo, inquantum Deus, dicitur Deus
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diff changeset
1563 pater dare spiritum sanctum, non ad mensuram, quia dat ei virtutem
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diff changeset
1564 et potestatem spirandi spiritum sanctum, qui, cum sit infinitus, in
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diff changeset
1565 infinitum dat ei pater: quem quidem pater dat ei sicut ipse habet,
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diff changeset
1566 ut scilicet sicut ab eo procedit, ita et filio. Et hoc dedit ei per
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diff changeset
1567 aeternam generationem. Similiter et Christus, inquantum homo, non
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diff changeset
1568 ad mensuram habuit spiritum; nam hominibus datur spiritus sanctus
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diff changeset
1569 ad mensuram, quia gratia eius ad mensuram eis datur; sed Christus
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diff changeset
1570 inquantum homo non ad mensuram recepit gratiam: et ideo non ad
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diff changeset
1571 mensuram recepit spiritum sanctum. Sed notandum, quod in Christo
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diff changeset
1572 est triplex gratia, scilicet unionis, singularis personae, quae est
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diff changeset
1573 habitualis, et capitis, quae est influentiae; et quamlibet istarum
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diff changeset
1574 recepit Christus non ad mensuram. Nam gratia unionis, quae non est
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diff changeset
1575 habitualis, sed quoddam gratuitum donum, datur Christo, ut scilicet
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diff changeset
1576 in humana natura sit verus filius Dei non per participationem, sed
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diff changeset
1577 per naturam, inquantum scilicet humana natura Christi unita filio
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diff changeset
1578 Dei in persona sit: quae quidem unio gratia dicitur, quia nullis
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diff changeset
1579 praecedentibus meritis hoc habuit. Natura autem divina infinita
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diff changeset
1580 est: unde ex ipsa unione accepit donum infinitum. Sic ergo non ad
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diff changeset
1581 mensuram recepit spiritum sanctum, idest donum et gratiam unionis,
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diff changeset
1582 quae spiritui sancto attribuitur inquantum gratuita. Gratia autem
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diff changeset
1583 habitualis dicitur, secundum quod anima Christi plena fuit gratia
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diff changeset
1584 et sapientia, secundum quod dicitur supra I, 14: <i>vidimus eum
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diff changeset
1585 quasi unigenitum a patre, plenum gratiae</i> et cetera. De qua
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diff changeset
1586 quidem gratia dubium esse potest, an recepit eam non ad mensuram.
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diff changeset
1587 Cum enim huiusmodi gratia sit donum creatum, confiteri oportet quod
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diff changeset
1588 habeat essentiam finitam: quod quidem quantum ad essentiam,
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diff changeset
1589 secundum quod quid creatum est, ipsa gratia habitualis finita fuit.
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diff changeset
1590 Sed tamen Christus dicitur eam recepisse non ad mensuram, triplici
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diff changeset
1591 ratione. Primo quidem ex parte recipientis. Manifestum est enim
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diff changeset
1592 uniuscuiusque naturae capacitatem esse finitam: quia, etsi
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diff changeset
1593 infinitum bonum recipere possit cognoscendo, et amando, et fruendo,
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diff changeset
1594 tamen ipsum recipit fruendo finite. Est autem cuiuslibet creaturae,
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diff changeset
1595 secundum suam speciem et naturam, determinata capacitatis mensura;
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diff changeset
1596 quae tamen divinae potestati non praeiudicat quin posset aliam
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diff changeset
1597 creaturam facere maioris capacitatis; sed iam non esset eiusdem
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diff changeset
1598 naturae secundum speciem; sicut si ternario addatur unitas, erit
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diff changeset
1599 alia species numeri. Quando igitur alicui naturae non datur de
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diff changeset
1600 bonitate divina, quanta est capacitas naturalis speciei suae,
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diff changeset
1601 videtur ei secundum aliquam mensuram donatum; quando vero tota
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diff changeset
1602 naturalis capacitas impletur, non videtur ei secundum mensuram
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diff changeset
1603 donatum; quia etsi sit mensura ex parte recipientis, non est tamen
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diff changeset
1604 mensura ex parte dantis, qui totum paratus est dare: sicut aliquis
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1605 vas ad fluvium deferens, absque mensura invenit ibi aquam paratam,
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diff changeset
1606 quamvis ipse cum mensura accipiat, propter vasis determinatam
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diff changeset
1607 quantitatem. Sic igitur gratia Christi habitualis, finita quidem
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1608 est secundum essentiam, sed infinite, et non secundum mensuram
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1609 dicitur dari, quia tantum ei datur quantum natura creata capere
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diff changeset
1610 potest. Secundo vero ex parte doni recepti. Nam omnis forma, seu
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diff changeset
1611 actus secundum rationem suam consideratus, non est finitus eo modo
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1612 quo, finitur per subiectum in quo recipitur; sed nihil prohibet
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1613 illum secundum suam essentiam finitum esse, inquantum esse suum est
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diff changeset
1614 in aliquo receptum. Illud enim secundum essentiam suam infinitum
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1615 est, quod habet totam plenitudinem essendi: quod quidem soli Deo
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1616 convenit, qui est summum esse. Si autem ponatur aliqua forma
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1617 spiritualis esse non in subiecto existens, puta albedo, vel color,
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1618 non quidem haberet essentiam infinitam, quia essentia eius esset
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1619 determinata ad genus, vel speciem; nihilominus tamen totam
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diff changeset
1620 plenitudinem illius speciei possideret: unde secundum rationem
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1621 speciei, absque termino, vel mensura esset, habens quicquid ad
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diff changeset
1622 illam speciem pertinere potest. Si autem in aliquo subiecto
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diff changeset
1623 recipiatur albedo, vel color, non habet semper totum quicquid
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1624 pertinet ad rationem formae huius de necessitate et semper, sed
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1625 solum quando sic habetur sicut perfecte haberi potest; ita scilicet
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diff changeset
1626 quod modus habendi adaequet rei habitae potestatem. Sic igitur
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diff changeset
1627 gratia Christi habitualis, finita quidem fuit secundum essentiam;
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diff changeset
1628 sed tamen dicitur absque termino et mensuram fuisse, quia quicquid
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diff changeset
1629 ad rationem gratiae poterat pertinere, totum Christus accepit. Alii
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diff changeset
1630 autem non totum accipiunt; sed unus sic, et alius sic.
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1631 <i>Divisiones enim gratiarum sunt</i>: I Cor. XII, 4. Tertio autem
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1632 ex parte causae. In causa enim quodammodo habetur effectus.
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diff changeset
1633 Cuicumque ergo adest causa infinitae virtutis ad influendum,
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diff changeset
1634 dicitur habere illud quod influitur, absque mensura, et aliquo modo
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diff changeset
1635 infinite. Puta, si quis haberet fontem, qui aquam infinitam posset
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diff changeset
1636 effluere, infinite diceretur et absque mensura aquam habere. Sic
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diff changeset
1637 anima Christi, infinitam et absque mensuram gratiam habet, ex hoc
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diff changeset
1638 ipso quod habet verbum sibi unitum, quod est totius emanationis
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diff changeset
1639 creaturarum infinitum et indeficiens principium. Patet autem ex his
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diff changeset
1640 quae dicta sunt, quod gratia ipsius Christi, quae dicitur capitis,
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diff changeset
1641 secundum quod Christus est caput Ecclesiae, est infinita quantum ad
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diff changeset
1642 influentiam. Ex hoc enim quod habuit unde effunderet absque mensura
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diff changeset
1643 spiritus dona, accepit virtutem effundendi ipsa absque mensura, ut
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diff changeset
1644 scilicet gratia Christi non solum sufficiat ad salutem hominum
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diff changeset
1645 aliquorum, sed hominum totius mundi, secundum illud I Io. II, 2:
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diff changeset
1646 <i>ipse est propitiatio pro peccatis nostris, et non pro nostris
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diff changeset
1647 tantum, sed etiam totius mundi</i>, ac etiam plurium mundorum, si
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diff changeset
1648 essent. Habet etiam Christus denuntiandi veritatem divinam
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diff changeset
1649 opportunam facultatem, quia omnia sunt in potestate eius; unde
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diff changeset
1650 dicit <i>pater diligit filium, et omnia dedit in manu eius</i>:
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diff changeset
1651 quod quidem potest referri ad Christum secundum quod homo, et
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diff changeset
1652 secundum quod Deus; sed aliter et aliter. Si enim referatur ad
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diff changeset
1653 Christum, secundum naturam divinam, tunc <i>diligit</i> non
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diff changeset
1654 designat principium, sed signum: non enim possumus dicere quod
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diff changeset
1655 pater omnia filio dat, quia diligit eum, propter duo. Primo,
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diff changeset
1656 diligere est actus voluntatis; dare autem naturam filio, est
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diff changeset
1657 generare ipsum. Si ergo pater daret voluntate naturam filio,
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diff changeset
1658 voluntas patris esset principium generationis filii; et sic
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diff changeset
1659 sequeretur quod pater generaret filium voluntate, et non natura:
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diff changeset
1660 quod est haeresis Ariana. Secundo autem, quia dilectio patris ad
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diff changeset
1661 filium est spiritus sanctus. Si ergo dilectio patris ad filium
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diff changeset
1662 esset ratio quare dedit omnia pater in manu filii, sequeretur quod
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diff changeset
1663 spiritus sanctus esset principium generationis filii; quod est
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diff changeset
1664 inconveniens. Dicendum est ergo, quod ly <i>diligit</i> importat
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diff changeset
1665 signum tantum, ut dicatur, quod dilectio perfecta, qua <i>pater
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diff changeset
1666 diligit filium</i>, est signum quod pater <i>dedit omnia in manu
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diff changeset
1667 eius</i>, quae scilicet pater habet. Matth. XI, 27: <i>omnia mihi
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diff changeset
1668 tradita sunt a patre meo</i>. Infra XIII, 3: <i>sciens quia omnia
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diff changeset
1669 dedit ei pater in manus</i>. Si referatur autem ad Christum,
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diff changeset
1670 secundum quod homo, sic ly <i>diligit</i> dicit rationem principii,
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diff changeset
1671 ut dicatur pater omnia in manu filii tradidisse, scilicet quae in
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diff changeset
1672 caelis et quae in terris sunt, secundum illud Matth. ult., 18:
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diff changeset
1673 <i>data est mihi omnis potestas in caelo et in terra</i>. Hebr. I,
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1674 2: <i>quem constituit heredem universorum</i>. Et huius traditionis
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diff changeset
1675 ratio est, quia diligit eum; unde dicit <i>pater diligit
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diff changeset
1676 filium</i>: dilectio enim patris ratio est creandi quamlibet
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diff changeset
1677 creaturam. Sap. XI, 25: <i>diligis omnia quae sunt, et nihil odisti
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diff changeset
1678 eorum quae fecisti</i>. De dilectione autem filii habetur Lc. c.
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diff changeset
1679 III, et Matth. III, 17: <i>hic est filius meus dilectus, in quo
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diff changeset
1680 complacui mihi</i>. Et Coloss. I, v. 13: <i>transtulit nos in
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diff changeset
1681 regnum filii dilectionis suae</i>, idest filii sui dilecti.
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diff changeset
1682 Consequenter cum dicit <i>qui credit in filium, habet vitam
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diff changeset
1683 aeternam</i>, ostendit fructum fidei: et primo ponit fidei
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diff changeset
1684 praemium; secundo infidelitatis supplicium, ibi <i>qui autem
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diff changeset
1685 incredulus est</i> et cetera. Sed praemium fidei est inaestimabile,
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diff changeset
1686 quia vita aeterna; et ideo dicit <i>qui credit in filium habet
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diff changeset
1687 vitam aeternam</i>. Et hoc ex praemissis ostenditur. Si pater omnia
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diff changeset
1688 dedit filio, scilicet quae habet, et ipse habet vitam aeternam:
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diff changeset
1689 ergo et filio dedit ut sit vita aeterna. Infra V, 26: <i>sicut
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diff changeset
1690 pater habet vitam in semetipso, sic dedit et filio habere vitam in
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diff changeset
1691 semetipso</i>: quod quidem competit Christo inquantum est verus et
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diff changeset
1692 naturalis Dei filius. I Io. ult., v. 20: <i>ut sitis in vero filio
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diff changeset
1693 eius Christo: hic est verus Deus, et vita aeterna</i>. Qui credit
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diff changeset
1694 in eum habet illud in quod tendit, scilicet ipsum filium in quem
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diff changeset
1695 credit; sed ipse est vita aeterna: ergo qui credit in eum, habet
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diff changeset
1696 vitam aeternam. Infra X, 17: <i>oves meae vocem meam audiunt (...)
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diff changeset
1697 et ego vitam aeternam do eis</i>. Supplicium autem infidelitatis
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diff changeset
1698 est intolerabile et quantum ad poenam damni, et quantum ad poenam
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diff changeset
1699 sensus. Quantum quidem ad poenam damni, quia privatur vita; unde
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diff changeset
1700 dicit <i>qui autem incredulus est filio, non videbit vitam</i>. Non
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diff changeset
1701 autem dicit non habebit sed <i>non videbit</i>: quia vita aeterna
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diff changeset
1702 in visione verae vitae consistit. Infra XVII, 3: <i>haec est vita
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diff changeset
1703 aeterna, ut cognoscant te solum Deum verum, et quem misisti Iesum
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diff changeset
1704 Christum</i>: quam quidem visionem et cognitionem increduli non
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diff changeset
1705 habebunt; Iob XX, v. 17: <i>non videat rivulos lactis</i> etc.,
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diff changeset
1706 idest dulcedinem vitae aeternae. Dicit autem <i>non videbit</i>,
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diff changeset
1707 quia videre vitam ipsam, est proprium praemium fidei formatae.
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diff changeset
1708 Quantum vero ad poenam sensus, quia graviter punitur; unde dicit
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diff changeset
1709 <i>sed ira Dei manet super eum</i>. Ira enim in Scripturis pro
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diff changeset
1710 afflictione qua Deus malos punit, accipitur; unde cum dicit <i>ira
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diff changeset
1711 Dei</i> patris <i>manet super eum</i>, idem est ac si dicat:
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diff changeset
1712 sentient poenam a Deo patre. Et licet pater <i>omne iudicium
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diff changeset
1713 dederit filio</i>, ut dicitur infra V, 22 tamen Baptista refert hoc
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diff changeset
1714 ad patrem, intendens per hoc Iudaeos reducere ad credendum filio.
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diff changeset
1715 Et de isto iudicio dicitur Hebr. X, 31: <i>horrendum est incidere
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diff changeset
1716 in manus Dei viventis</i>. Dicit autem <i>manet super eum</i>, quia
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diff changeset
1717 ista poena numquam ab incredulis desistet; et quia omnes qui
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diff changeset
1718 nascuntur in ista vita mortali, habent secum iram Dei, quam accepit
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diff changeset
1719 primus Adam. Eph. II, 3: <i>eramus natura</i>, idest per
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diff changeset
1720 nativitatem, <i>filii irae</i>. Ab hac autem ira non liberamur nisi
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diff changeset
1721 per fidem Christi; et ideo qui non credunt in Christum filium Dei,
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diff changeset
1722 manet in eis ira Dei.</p>
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diff changeset
1723 <br />
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diff changeset
1724 <div class="C">Caput 4</div>
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diff changeset
1725 <div class="D">Lectio 1</div>
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diff changeset
1726 <p title="Super Io., cap. 4 l. 1"><a name="87444"><span class=
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diff changeset
1727 "ref">[87444] Super Io., cap. 4 l. 1</span></a> Posita doctrina
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diff changeset
1728 Christi de spirituali regeneratione, et quod Christus gratiam
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diff changeset
1729 spiritualis regenerationis Iudaeis communicaverat, hic consequenter
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diff changeset
1730 ostendit quomodo ipsa gratia etiam ad gentes derivata est per
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diff changeset
1731 Christum. Salutaris autem gratia Christi derivata est dupliciter in
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diff changeset
1732 gentibus: per doctrinam et per miracula. Marc. ult., 20: <i>illi
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diff changeset
1733 autem profecti praedicaverunt ubique</i>, ecce doctrina, <i>domino
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diff changeset
1734 cooperante, sequentibus signis</i>, ecce miracula. Primo ergo
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diff changeset
1735 ostendit futuram gentium conversionem per doctrinam; secundo
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diff changeset
1736 futuram gentium conversionem per miracula, ibi <i>post duos autem
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diff changeset
1737 dies exiit inde</i>. Circa primum duo facit. Primo praemittit
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diff changeset
1738 quaedam praeambula ad doctrinam; secundo proponit doctrinam, et
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diff changeset
1739 eius effectum, ibi <i>respondit Iesus, et dixit ei: si scires donum
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diff changeset
1740 Dei</i> et cetera. Quantum ad primum tria praeambula praemittit.
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diff changeset
1741 Primum ex parte ipsius docentis; secundum ex parte eius de quo
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diff changeset
1742 doctrina erat, ibi <i>erat autem ibi fons Iacob</i>; tertium ex
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diff changeset
1743 parte personae audientis, ibi <i>venit mulier de Samaria</i>, et
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diff changeset
1744 cetera. Ex parte autem docentis, praeambulum est eius accessus ad
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diff changeset
1745 locum doctrinae; et ideo dicit <i>ut ergo cognovit Iesus</i>, et
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diff changeset
1746 cetera. Ubi tria facit. Primo innuit terminum a quo recedit, quia a
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diff changeset
1747 Iudaea; secundo terminum ad quem accedit, in Galilaeam; tertio
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diff changeset
1748 insinuat medium per quod transit, quia per Samariam. Quantum ad
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diff changeset
1749 primum ponit primo causam recessus de loco in quo erat; secundo
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diff changeset
1750 exponit quaedam dicta in causa assignata, ibi <i>quamquam Iesus non
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diff changeset
1751 baptizaret</i> etc.; tertio describit recessum Christi a Iudaea,
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diff changeset
1752 ibi <i>reliquit Iudaeam</i>, et cetera. Dicit ergo <i>ut cognovit
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diff changeset
1753 Iesus quod audierunt Pharisaei</i> etc., volens ostendere
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diff changeset
1754 Evangelista, quod postquam Baptista repressit discipulorum suorum
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diff changeset
1755 invidiam, Christus declinavit Pharisaeorum malitiam. Sed cum
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diff changeset
1756 dicatur Eccli. XXIII, 29: <i>domino Deo nostro nota sunt omnia
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diff changeset
1757 antequam fiant</i>; et Hebr. IV, 13: <i>omnia nuda et aperta sunt
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diff changeset
1758 oculis eius</i>, quaerendum videtur quomodo Iesus dicitur aliquid
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1759 de novo cognoscere. Ad quod dicendum est, quod Iesus virtute
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diff changeset
1760 divinitatis suae ab aeterno cognovit omnia praeterita, praesentia
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diff changeset
1761 et futura, ut praedictae auctoritates ostendunt; sed inquantum homo
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diff changeset
1762 aliqua de novo cognovit, scientia experimentali; et de hac dicitur
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diff changeset
1763 hic <i>ut cognovit Iesus</i>, postquam fuit ei nuntiatum, <i>quia
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diff changeset
1764 audierunt Pharisaei</i> et cetera. Et hanc cognitionem Christus de
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diff changeset
1765 novo accipere voluit dispensative, ad ostendendum veritatem humanae
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diff changeset
1766 naturae, sicut et multa alia humanae naturae propria voluit facere
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1767 et pati. Sed quid est hoc quod dicit <i>quia audierunt Pharisaei,
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diff changeset
1768 quod Christus plures discipulos facit et baptizat quam Ioannes</i>,
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diff changeset
1769 cum ad eos non pertineat? Nam ipsi Ioannem persecuti sunt, nec ei
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1770 credebant: quia, ut dicitur Matth. XXI, 26, cum dominus quaereret
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diff changeset
1771 Baptismum Ioannis unde esset, dicebant intra se: <i>si dixerimus de
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diff changeset
1772 caelo, dicet nobis: quare ergo non credidistis?</i> Non ergo
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diff changeset
1773 crediderant Ioanni. Sed ad hoc est duplex responsio. Una: quod ipsi
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diff changeset
1774 discipuli Ioannis, qui supra quaestionem concitaverant contra
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diff changeset
1775 Christum, erant Pharisaei, vel Pharisaeis confoederati, unde,
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diff changeset
1776 Matth. IX, 11 et 14 dicitur quod Pharisaei simul cum discipulis
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diff changeset
1777 Ioannis proposuerunt quaestiones contra discipulos Christi. Et
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diff changeset
1778 secundum hoc concludit Evangelista <i>ut ergo cognovit Iesus quia
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diff changeset
1779 audierunt</i> etc.: idest postquam intellexit quaestionem et
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diff changeset
1780 commotionem discipulorum Ioannis, qui erant Pharisaei, vel
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diff changeset
1781 Pharisaeis confoederati, super Baptismo suo et discipulorum eius,
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diff changeset
1782 <i>reliquit Iudaeam</i>. Vel dicendum, quod Pharisaei propter
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diff changeset
1783 invidiam turbati sunt de praedicatione Ioannis, unde suaserunt
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diff changeset
1784 Herodi ut caperet eum. Et hoc patet Matth. XVII, 12, ubi cum
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diff changeset
1785 Christus loqueretur de Ioanne, dicit: <i>Elias iam venit, et
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diff changeset
1786 fecerunt in eum quaecumque voluerunt</i>: et postea subdit: <i>sic
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diff changeset
1787 et filius hominis passurus est ab eis</i>, ubi Glossa dicit quod
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diff changeset
1788 Pharisaei incitaverunt Herodem ad incarcerationem Ioannis et
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parents: 30
diff changeset
1789 mortem. Videtur ergo probabile quod similiter moverentur contra
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parents: 30
diff changeset
1790 Christum, ex hoc quod praedicabat. Et hoc est quod dicitur
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parents: 30
diff changeset
1791 <i>audierunt</i>, scilicet ad persequendum <i>Pharisaei</i> invidi
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diff changeset
1792 et persecutores Christi <i>quia Iesus plures discipulos facit et
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parents: 30
diff changeset
1793 baptizat quam Ioannes</i>. De isto auditu dicitur Iob XXVIII, v.
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parents: 30
diff changeset
1794 22: <i>perditio et mors dixerunt: auribus nostris audivimus facta
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parents: 30
diff changeset
1795 eius</i>. Sed boni audiunt ad obediendum. Ps. CXXXI, 6: <i>ecce
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diff changeset
1796 audivimus eum in Ephrata</i>: et postea sequitur: <i>adorabimus in
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parents: 30
diff changeset
1797 loco ubi steterunt pedes eius</i>. Audierunt, inquam, duo: scilicet
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parents: 30
diff changeset
1798 quod plures discipulos faceret quam Ioannes, quod quidem iustum
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parents: 30
diff changeset
1799 erat et rationabile, quia, ut dicitur supra III, 30, Christum
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diff changeset
1800 oportet crescere, et Ioannem minui. Aliud quod baptizabat; et hoc
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parents: 30
diff changeset
1801 merito, quia ipse mundat. Ps. l, v. 4: <i>lava me, domine, ab
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diff changeset
1802 iniustitia mea</i>. Et alibi, Ps. VII, 7: <i>exurge, domine</i>
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parents: 30
diff changeset
1803 (scilicet baptizando), <i>in praecepto quod mandasti</i> (scilicet
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diff changeset
1804 de Baptismo), <i>et synagoga populorum</i> (per Baptismum
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diff changeset
1805 congregatorum) <i>circumdabit te</i>. Consequenter cum dicit
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diff changeset
1806 <i>quamquam Iesus non baptizaret</i> etc., exponit quod supra
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diff changeset
1807 dixerat de Baptismo Christi <i>quod audierunt Pharisaei</i> et
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diff changeset
1808 cetera. Sed Augustinus dicit, hic apparere inconveniens: nam supra
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diff changeset
1809 dixerat <i>et baptizat</i>, hic vero quasi corrigens id, utpote
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diff changeset
1810 falsum, dicit <i>quamquam Iesus non baptizaret</i>. Et ad hoc est
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parents: 30
diff changeset
1811 duplex responsio. Una Chrysostomi: quod hoc quod Evangelista dicit,
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parents: 30
diff changeset
1812 verum est, quod Christus non baptizavit aliquem; illud autem quod
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parents: 30
diff changeset
1813 supra dictum est, scilicet baptizat, intelligendum est secundum
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diff changeset
1814 famam currentem ad Pharisaeos, quod Christus baptizaret, quod
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parents: 30
diff changeset
1815 aliqui venientes ad ipsos Pharisaeos dicerent: vos invidebatis
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parents: 30
diff changeset
1816 Ioanni quod discipulos habebat et baptizabat; sed ecce quod hic,
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parents: 30
diff changeset
1817 scilicet Iesus, plures discipulos facit quam Ioannes, et baptizat.
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diff changeset
1818 Quare ergo sustinetis eum? Et ideo non dicit Evangelista ex se,
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parents: 30
diff changeset
1819 quod baptizat, sed quod audierunt Pharisaei. Et ideo falsum rumorem
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parents: 30
diff changeset
1820 populi Evangelista corrigere volens, dicit: verum est quod
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parents: 30
diff changeset
1821 audierunt Pharisaei, quod Christus baptizat, sed est falsum; unde
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parents: 30
diff changeset
1822 subdit <i>quamquam Iesus non baptizaret, sed discipuli eius</i>.
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diff changeset
1823 Ideo autem, secundum Chrysostomum, Christus non baptizavit, quia in
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parents: 30
diff changeset
1824 omni Baptismate, quo Ioannes et discipuli baptizaverunt per totum
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parents: 30
diff changeset
1825 tempus ante Christi passionem, non dabatur spiritus sanctus; sed ad
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diff changeset
1826 hoc erat ut assuescerent homines ad Baptismum Christi, et
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parents: 30
diff changeset
1827 congregarentur ad praedicationem, ut ipse dicit. Inconveniens autem
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diff changeset
1828 esset quod Christus baptizaret, si non daretur in illo Baptismo
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diff changeset
1829 spiritus sanctus, quod non dabatur ante Christi passionem: quia, ut
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diff changeset
1830 dicitur infra VII, 39, <i>nondum erat spiritus datus, quia nondum
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diff changeset
1831 Iesus erat glorificatus</i>. Sed, secundum Augustinum, dicendum
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diff changeset
1832 est, et verius, quod discipuli baptizabant Baptismo Christi, aqua
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1833 scilicet et spiritu, qui in ipso Baptismo dabatur: et etiam ipse
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1834 Christus baptizabat, et non baptizabat. Baptizabat quidem quia ipse
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1835 mundabat interius; sed non baptizabat, quia ipse non tingebat aqua
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1836 exterius; nam discipuli praebebant ministerium per ablutionem
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1837 corporis, Christus vero praebebat spiritum interius mundantem. Unde
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1838 ipse proprie baptizabat. Supra I, 33: <i>supra quem videris
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1839 spiritum descendentem, et manentem super eum, hic est qui
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1840 baptizat</i>. Ad hoc ergo quod Chrysostomus dicit, quod nondum erat
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1841 spiritus datus etc., dicendum, quod non erat datus visibilibus
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1842 signis, sicut post resurrectionem Christi datus est discipulis; sed
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1843 tamen datus est, et dabatur, per internam sanctificationem,
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1844 credentibus. Per hoc autem quod Christus non semper baptizavit, dat
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1845 nobis exemplum quod maiores Ecclesiarum praelati in his quae per
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1846 alios fieri possunt, non occupentur, sed ea minoribus facienda
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1847 relinquant. I Cor. I, 17: <i>non enim misit me Christus baptizare,
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1848 sed evangelizare</i>. Si autem quaeritur an discipuli Christi
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1849 baptizati fuerint; dicendum, secundum Augustinum ad Stelentium,
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1850 quod baptizati fuerunt Baptismo Ioannis, quia aliqui ex discipulis
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1851 Christi fuerant discipuli Ioannis: sive quod magis credibile est
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1852 Baptismo Christi; neque enim ministerio baptizandi defuisse
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1853 creditur, ut haberet baptizatos servos, per quos ceteros
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1854 baptizaret. Et hoc intelligendum est per hoc quod dicitur Io. XIII,
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1855 10: <i>qui lotus est non indiget nisi ut pedes lavet</i>. Et postea
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1856 sequitur: <i>et ideo vos mundi estis, sed non omnes</i>.
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1857 Consequenter Christi recessum ponit, dicens <i>reliquit
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1858 Iudaeam</i>: et hoc triplici de causa. Una ut subtraheret se
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1859 invidiae Pharisaeorum, qui ex his quae audierant de Christo,
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1860 turbabantur, et persecutionem parabant; dans nobis exemplum, ut per
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1861 mansuetudinem malis cedamus ad tempus. Eccli. VIII, v. 4: <i>nec
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1862 strues ligna in ignem illius</i>. Alia de causa ut ostenderet non
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1863 esse peccatum persecutores fugere. Matth. X, 23: <i>si vos
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1864 persecuti fuerint in una civitate, fugite in aliam</i>. Tertia
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1865 causa est, quia nondum venerat tempus suae passionis. Infra II, 4:
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1866 <i>tempus meum nondum advenit</i> et cetera. Est autem et alia
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1867 causa, propter mysterium: nam per huiusmodi recessum significavit
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1868 quod discipuli propter persecutionem relicturi erant Iudaeos, et
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1869 ituri ad gentes. Consequenter cum dicit <i>et abiit iterum in
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1870 Galilaeam</i>, ostendit locum ad quem accessit. Dicit autem,
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1871 <i>iterum</i>, quia supra II, v. 12 fecerat mentionem de quodam
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1872 alio descensu Christi in Galilaeam, quo post miraculum nuptiarum
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1873 descendit Capharnaum. Quia ergo alii tres Evangelistae non faciunt
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1874 mentionem de illo descensu primo, ideo Evangelista, ut det
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1875 intelligere quod alii Evangelistae omnia quae dixerunt usque ad
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1876 istud capitulum, dimiserunt, et ex hoc loco ipse historiam eis
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1877 contemporaneam texere incepit, dicit <i>iterum</i>, per Galilaeam
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1878 enim, secundum unam interpretationem, intelligitur gentilitas, ad
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1879 quam Christus a Iudaeis vadit: interpretatur enim Galilaea
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1880 transmigratio. Secundum aliam interpretationem, per Galilaeam
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1881 intelligitur caelestis gloria, nam Galilaea revelatio
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1882 interpretatur. Consequenter cum dicit <i>oportebat autem eum
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1883 transire per Samariam</i>, describit medium per quod transit: et
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1884 primo in generali; secundo in speciali, ibi <i>venit ergo in
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1885 civitatem Samariae, quae dicitur Sichar</i>. Medium autem quod
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1886 transit abiens in Galilaeam, est Samaria; et ideo dicit
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1887 <i>oportebat eum transire per Samariam</i>. Dicit autem
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1888 <i>oportebat</i>, ne videatur contrarius suae doctrinae: nam Matth.
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1889 X, 5, praecepit discipulis, dicens: <i>in viam gentium ne
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1890 abieritis</i>. Quia ergo Samaria terra gentium erat, ideo ostendit
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1891 quod non ex proposito, sed ex necessitate illuc ivit. Dicit
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1892 <i>oportebat</i>: et ratio huius necessitatis erat, quia Samaria
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1893 erat sita media inter Iudaeam et Galilaeam. De ista Samaria
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1894 sciendum est, quod Amri rex Israel, montem a quodam Somer emit, ut
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1895 habetur III Reg. XVI, 23 ss., civitatemque quam in montis vertice
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1896 construxerat, a vendentis nomine Samariam nuncupavit; hac deinde
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1897 reges Israelitarum pro regia usi sunt, et tota regio ab hac
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1898 civitate Samaria vocabatur. Unde hoc quod dicitur hic <i>oportebat
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1899 eum transire per Samariam</i>, non est intelligendum per civitatem
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1900 illam transitum esse facturum, sed per regionem. Et ideo speciale
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1901 medium describens, subdit <i>venit ergo in civitatem Samariae</i>,
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1902 idest regionis Samariae, <i>quae dicitur Sichar</i>. Sichar enim
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1903 idem est quod Sichem, secundum aliud nomen: de qua civitate habetur
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1904 Gen. XXXIII, 16 ss., quod Iacob iuxta eam tetendit tentoria sua, et
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1905 propter raptum Dinae filiae suae a filio regis Sichem, duo filii
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1906 Iacob indignati, occiderunt homines civitatis illius; et sic cessit
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1907 in possessionem Iacob, et habitavit ibi fodiens in ea puteos.
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1908 Postmodum vero circa mortem suam, dedit eam Ioseph filio suo,
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1909 secundum quod legitur Gen. XLVIII, 22: <i>do tibi partem unam extra
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1910 fratres tuos</i>. Et hoc est quod dicit <i>iuxta praedium</i>,
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1911 idest agrum, <i>quod dedit Iacob filio suo</i>. Ideo autem haec
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1912 omnia diligenter Evangelista narrat, ut ostendat quod omnia quae
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1913 contigerunt circa patriarchas, fuerunt ducentia ad Christum; et
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1914 quod Christus signatus est per eos, et ab eis secundum carnem
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1915 descendit. Consequenter cum dicit <i>erat autem ibi fons Iacob</i>,
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1916 ponit praeambulum doctrinae ex parte rei de qua doctrina tradenda
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1917 erat. Et hoc congruenter: nam doctrina futura erat de aqua et fonte
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1918 spirituali, et ideo fit hic mentio de fonte materiali, ex quo
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1919 sumitur occasio disputandi de fonte spirituali qui est Christus.
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1920 Ps. XXXV, 10: <i>apud te est fons vitae</i>, scilicet spiritus
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1921 sanctus, qui est spiritus vitae. Item fons est Baptismus, de quo
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1922 dicitur Zach. XIII, 1: <i>erit fons patens domui Iacob in
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1923 ablutionem peccatoris et menstruatae</i>. Circa hoc tria facit.
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1924 Primo describit ipsum fontem; secundo sessionem Christi super eum;
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1925 et tertio sessionis tempus designat. Fontem quidem describit cum
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1926 dicit <i>erat autem ibi fons Iacob</i>. Sed contra. Inferius
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1927 dicitur <i>puteus altus est</i>: non ergo erat fons. Sed dicendum,
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1928 secundum Augustinum, quod fons erat, et puteus. Omnis enim puteus
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1929 fons est, sed non convertitur, nam ubi aqua de terra scaturit, fons
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1930 est: et si quidem aqua in superficie terrae scaturit, fons tantum
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1931 dicitur; si vero in alto et in profundo scaturit, ita puteus
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1932 vocatur ut nomen fontis non amittat. Dicitur autem fons Iacob, quia
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1933 ipse puteum illum foderat in terra illa propter defectum aquae, ut
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1934 dicitur Gen. XXXIV. Sessio autem Christi innuitur cum subdit
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1935 <i>Iesus autem fatigatus ex itinere, sedebat sic supra fontem</i>.
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1936 Ostendit infirmitatem, quamquam esset virtutis immensae, non
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1937 propter defectum virtutis, sed ut ostenderet veritatem naturae
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1938 assumptae. Nam, secundum Augustinum, Iesus fortis est, quia (supra
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1939 I, 1) <i>in principio erat verbum</i>, sed infirmus est, quia
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1940 <i>verbum caro factum est</i>. Christus ergo volens ostendere
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1941 veritatem humanae naturae, permittebat eam agere et pati quae sunt
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1942 propria homini: volens etiam ostendere in se veritatem divinae
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1943 naturae, faciebat et operabatur propria Dei. Unde quando retrahebat
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1944 influxum virtutis divinae a corpore, esuriebat et fatigabatur;
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1945 quando vero ipsam virtutem divinam corpori exhibebat, sine cibo non
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1946 esuriebat, et in laboribus non fatigabatur. Matth. IV, 2:
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1947 <i>ieiunavit quadraginta diebus et quadraginta noctibus, et postea
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1948 esuriit</i>. Ex hoc autem quod Iesus fatigatus est ex itinere,
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1949 datur nobis exemplum non refugiendi laborem propter salutem
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1950 aliorum. Ps. LXXXVII, 16: <i>pauper sum ego, et in laboribus a
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1951 iuventute mea</i>. Similiter etiam datur exemplum paupertatis, quia
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1952 <i>sedebat sic</i>, idest super nudam terram. Mystice autem sessio
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1953 humilitatem passionis Christi significat. Ps. CXXXVIII, 2: <i>tu
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1954 cognovisti sessionem meam</i> (idest passionem) <i>et
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1955 resurrectionem meam</i>. Item significat auctoritatem docendi, quia
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1956 loquitur tamquam potestatem habens: unde dicitur Matth. V, 1 s.,
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1957 quod <i>sedens docebat eos</i>. Tempus autem determinatur, cum
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1958 subdit <i>hora autem erat quasi sexta</i>. Et ratio huius
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1959 determinationis assignatur litteralis et mystica. Litteralis
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1960 quidem, ut ostendat causam fatigationis: nam in calore, et sexta
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1961 hora diei, homines magis fatigantur ex labore. Item ut ostendat
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1962 causam sessionis: libenter enim homines in aestu et calore diei,
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1963 iuxta aquas quiescunt. Mystica autem causa assignatur triplex. Una,
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1964 quia Christus in sexta aetate saeculi in mundum venit, carnem
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1965 assumens. Alia, quia sexto die homo factus est, et in sexto mense
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1966 conceptus est Christus. Tertia, quia in sexta hora sol in alto
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1967 existit, et non restat nisi ut declinet. Sol autem, quantum ad hoc
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1968 pertinet, temporalem prosperitatem significat, secundum illud Iob
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1969 XXXI, 26: <i>si vidi solem cum fulgeret</i> et cetera. Tunc ergo
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1970 Christus venit quando prosperitas mundi in alto erat, idest, in
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1971 cordibus hominum per amorem florebat; sed per eum amor a cordibus
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1972 hominum declinare debebat. Consequenter cum dicit <i>venit mulier
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1973 de Samaria</i>, ponitur praeambulum ex parte audientis: et circa
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1974 hoc duo facit. Primo ponitur persona cui exhibetur doctrina;
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1975 secundo innuitur praeparatio eius ad doctrinam, ibi <i>dixit ergo
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1976 ei mulier illa Samaritana</i>. Persona autem, cui exhibetur
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1977 doctrina, est mulier Samaritana; unde dicit <i>venit mulier de
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1978 Samaria haurire aquam</i>. Mulier ista significat Ecclesiam gentium
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1979 nondum iustificatam, quae idolatria detinebatur, sed tamen per
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1980 Christum iustificandam. Venit autem ab alienigenis, scilicet a
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1981 Samaritanis, qui alienigenae fuerant, licet vicinas terras
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1982 incolerent: quia Ecclesia de gentibus, aliena a genere Iudaeorum,
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1983 ventura erat ad Christum; Matth. VIII, 11: <i>multi venient ab
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1984 oriente et occidente, et recumbent cum Abraham Isaac et Iacob in
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1985 regno caelorum</i>. Haec autem mulier praeparatur ad doctrinam per
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1986 Christum, cum dicit <i>da mihi bibere</i>. Et primo dat ei
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diff changeset
1987 occasionem quaerendi; secundo Evangelista interponit quaerendi
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diff changeset
1988 opportunitatem, ibi <i>discipuli autem eius abierant</i>. Occasio
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diff changeset
1989 autem et praeparatio mulieris fuit petitio Christi; unde dicit
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diff changeset
1990 <i>da mihi bibere</i>. Petit namque potum, et quia sitiebat aquam
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diff changeset
1991 propter aestum diei, et quia sitiebat salutem hominis propter
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diff changeset
1992 amorem eius; unde in cruce pendens dixit: sitio. Opportunitatem
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diff changeset
1993 autem quaerendi a muliere habuit Christus, quia non erant ibi
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diff changeset
1994 discipuli eius, a quibus quaereret aquam; et ideo dicit Evangelista
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diff changeset
1995 <i>discipuli enim eius abierant in civitatem</i>. Ubi tria de
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diff changeset
1996 Christo nota: scilicet eius humilitatem, in eo quod solus
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diff changeset
1997 relinquebatur; dabat enim in hoc exemplum discipulis suis omnem
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diff changeset
1998 superbiam conculcare. Sed quaereret fortasse aliquis, quae
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diff changeset
1999 necessitas fuerat assuescere discipulos ad humilitatem, quia
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diff changeset
2000 piscatores et humiles extiterant, et tabernaculorum factores. Sed
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diff changeset
2001 advertere debent, qui talia dicunt, quod repente piscatores
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diff changeset
2002 huiusmodi facti sunt reverentiores omnibus regibus, facundiores
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diff changeset
2003 philosophis et rhetoribus, et familiares domini orbis terrarum: et
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diff changeset
2004 tales sic repente promoti consueverunt superbire, utpote inexpertes
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diff changeset
2005 ad tantum honorem. Secundo nota Christi parsimoniam: nam ita parum
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diff changeset
2006 curabat de cibis quod nihil comestibile secum ferebat. Tertio etiam
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diff changeset
2007 nota, quod dimiserunt eum solum in cruce; Is. LXIII, 3: <i>torcular
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diff changeset
2008 calcavi solus, et de gentibus non est vir mecum</i>. Praeparavit
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diff changeset
2009 dominus mulierem ad recipiendum spiritualem doctrinam, dando ei
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diff changeset
2010 occasionem quaerendi; hic consequenter ponitur quaestio; secundo
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diff changeset
2011 assignatur ratio quaestionis, ibi <i>non enim coutuntur Iudaei
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diff changeset
2012 Samaritanis</i>. Sciendum est autem, quod dominus petierat a
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diff changeset
2013 muliere potum, intendens magis de spirituali quam de corporali
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diff changeset
2014 potu; mulier vero, potum spiritualem nondum capiens, intendebat
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diff changeset
2015 solum de corporali; et ideo respondet <i>quomodo tu, Iudaeus cum
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diff changeset
2016 sis, bibere a me poscis, quae sum mulier Samaritana?</i> Christus
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diff changeset
2017 Iudaeus erat; quia et de Iuda promissus, Gen. XLIX, 10: <i>non
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diff changeset
2018 auferetur sceptrum de Iuda, et dux de femore eius, donec veniat qui
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diff changeset
2019 mittendus est</i>, et de Iuda natus; Hebr. VII, 14: <i>manifestum
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diff changeset
2020 est quod ex Iuda ortus sit dominus noster</i>. Cognoscebat autem
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diff changeset
2021 mulier Christum esse Iudaeum ex habitu: nam, sicut dicitur Num. XV,
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diff changeset
2022 37 ss., dominus praecepit quod Iudaei portarent fimbrias
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diff changeset
2023 hyacinthinas in quatuor angulis vestium suarum, ut per eas
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diff changeset
2024 discernerentur ab aliis populis. Consequenter assignatur ratio
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diff changeset
2025 quaestionis, sive ab Evangelista, secundum Glossam, sive a muliere,
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diff changeset
2026 secundum Chrysostomum, cum dicit <i>non enim coutuntur Iudaei
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diff changeset
2027 Samaritanis</i>. Sciendum est autem circa hoc quod sicut dicitur IV
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diff changeset
2028 Reg. XVIII, propter peccata populi Israel, scilicet decem tribuum,
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diff changeset
2029 qui colebant idola, ducti sunt in captivitatem a rege Assyriorum in
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diff changeset
2030 Babylonem, et ne Samaria absque habitatoribus remaneret, fecit ibi
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diff changeset
2031 gentes ex diversis locis ductas habitare. Et cum ibi essent, volens
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diff changeset
2032 dominus ostendere quod non propter imbecillitatem suae virtutis,
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diff changeset
2033 sed propter Iudaeorum malitiam tradidit eos, immisit ipsis gentibus
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diff changeset
2034 leones, et saevas bestias, quae eos laedebant. Quae ubi nuntiata
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diff changeset
2035 sunt regi Assyriorum, habito ex consilio, quod hoc ideo eis
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diff changeset
2036 contingeret quia non servabant legitima Dei terrae, misit ad eos
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diff changeset
2037 sacerdotem quemdam ex Iudaeis, traditurum eis Dei legem, secundum
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diff changeset
2038 legem Moysi. Unde et isti licet non essent ex populo Iudaeorum,
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diff changeset
2039 servabant tamen legem Moysi; sed cum Deo vero colebant idola, nec
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diff changeset
2040 prophetis attendebant, et vocabant se Samaritanos a civitate
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diff changeset
2041 Samariae quae erat sita in monte Somer: III Reg. c. XVI, 24.
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diff changeset
2042 Revertentibus ergo Iudaeis ex captivitate in Ierusalem, semper
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diff changeset
2043 infesti fuerunt et contrarii; et, sicut dicitur in Esdra,
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diff changeset
2044 impediebant eos aedificare templum et civitatem. Et licet Iudaei
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diff changeset
2045 vitarent omnes alias nationes, specialiter tamen vitabant istos,
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diff changeset
2046 nec in aliquo coutebantur eis; et hoc est quod dicit <i>non enim
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diff changeset
2047 coutuntur Iudaei Samaritanis</i>. Non dicit quod Samaritani non
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diff changeset
2048 coutantur Iudaeis, quia libenter voluissent adiungi et couti
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diff changeset
2049 Iudaeis; sed Iudaei eos repellebant, secundum illud Deut. VII, 2:
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diff changeset
2050 <i>non inibis cum eis foedus</i> et cetera. Sed si non erat fas
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diff changeset
2051 Iudaeis couti Samaritanis, quare Deus petebat a Samaritana potum?
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diff changeset
2052 Ad quod, secundum quod dicit Chrysostomus, posset aliquis
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diff changeset
2053 respondere, quod dominus sciebat eam non sibi tradituram potum,
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diff changeset
2054 ideo petivit. Sed hoc non sufficit: quia petens quod non licet, a
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diff changeset
2055 peccato non est immunis, quantum in se est, quin scandalizet, etsi
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diff changeset
2056 non detur ei quod ipse petit. Et ideo dicendum est, quod, sicut
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diff changeset
2057 dicitur Matth. XII, v. 8, <i>filius hominis est dominus etiam
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diff changeset
2058 sabbati</i>. Unde tamquam dominus legis poterat uti et non uti lege
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diff changeset
2059 et observantiis et legalibus, secundum quod sibi expediens
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diff changeset
2060 videbatur. Et quia imminebat tempus quo gentes vocarentur ad fidem,
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diff changeset
2061 ipsis gentibus coutebatur.</p>
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diff changeset
2062 <br />
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diff changeset
2063 <div class="D">Lectio 2</div>
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2064 <p title="Super Io., cap. 4 l. 2"><a name="87445"><span class=
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diff changeset
2065 "ref">[87445] Super Io., cap. 4 l. 2</span></a> Consequenter cum
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diff changeset
2066 dicit <i>respondit Iesus et dixit ei</i> etc., narrat Evangelista
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diff changeset
2067 ipsam doctrinam spiritualem. Et primo ponitur ipsa doctrina;
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diff changeset
2068 secundo effectus doctrinae, ibi <i>et continuo venerunt discipuli
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diff changeset
2069 eius</i>. Circa primum duo facit. Primo ponit summarie totam
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diff changeset
2070 doctrinam; secundo explicat eam per partes, ibi <i>dixit ei mulier:
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diff changeset
2071 domine, neque in quo haurias habes, et puteus altus est</i>. Dixit
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diff changeset
2072 ergo: tu miraris quod ego Iudaeus potum petii a te Samaritana; sed
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diff changeset
2073 non debes mirari, quia ad hoc veni ut etiam gentibus potum darem.
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diff changeset
2074 Et ideo dixit <i>si scires donum Dei, et quis est qui dicit tibi,
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diff changeset
2075 da mihi bibere, tu forsitan petisses ab eo</i>. Et, ut incipiamus
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diff changeset
2076 ab ultimo, requirendum est quid intelligatur per aquam. Et
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diff changeset
2077 dicendum, quod per aquam intelligitur gratia spiritus sancti: quae
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diff changeset
2078 quidem quandoque dicitur ignis, quandoque aqua, ut ostendatur quod
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diff changeset
2079 nec hoc, nec illud dicitur secundum substantiae proprietatem, sed
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diff changeset
2080 secundum similitudinem actionis. Nam ignis dicitur, quia elevat cor
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diff changeset
2081 per fervorem et calorem, Rom. XII, 11: <i>spiritu ferventes</i>
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diff changeset
2082 etc. et quia consumit peccata; Cant. VIII: <i>lampades eius,
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diff changeset
2083 lampades ignis atque flammarum</i>. Aqua vero dicitur propter
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diff changeset
2084 purgationem; Ez. XXXVI, 25: <i>effundam super vos aquam mundam, et
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diff changeset
2085 mundabimini ab omnibus inquinamentis vestris</i>. Et propter
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diff changeset
2086 refrigerationem ab aestibus tentationum; Eccli. c. III, 33:
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diff changeset
2087 <i>ignem ardentem extinguit aqua</i>. Et propter satietatem contra
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diff changeset
2088 sitim terrenorum, et quorumcumque temporalium; Is. LV, 1: <i>omnes
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diff changeset
2089 sitientes, venite ad aquas</i>. Est autem duplex aqua: scilicet
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diff changeset
2090 viva et non viva. Non viva quidem est quae non continuatur suo
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diff changeset
2091 principio unde scaturit; sed collecta de pluvia, seu aliunde, in
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diff changeset
2092 lacunas et cisternas a suo principio separata servatur. Viva autem
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diff changeset
2093 aqua est quae suo principio continuatur, et effluit. Secundum hoc
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diff changeset
2094 ergo gratia spiritus sancti recte dicitur aqua viva, quia ita ipsa
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diff changeset
2095 gratia spiritus sancti datur homini quod tamen ipse fons gratiae
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diff changeset
2096 datur, scilicet spiritus sanctus. Immo per ipsum datur gratia; Rom.
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diff changeset
2097 V, 5: <i>caritas Dei diffusa est in cordibus nostris per spiritum
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2098 sanctum, qui datus est nobis</i>. Nam ipse spiritus sanctus est
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diff changeset
2099 fons indeficiens, a quo omnia dona gratiarum effluunt; I Cor. XIII,
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2100 11: <i>haec omnia operatur unus atque idem spiritus</i> et cetera.
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diff changeset
2101 Et inde est quod si aliquis donum spiritus sancti habeat, et non
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diff changeset
2102 spiritum, aqua non continuatur suo principio, et ideo est mortua,
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diff changeset
2103 et non viva; Iac. II, v. 20: <i>fides sine operibus mortua est</i>.
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diff changeset
2104 Sic ergo patet quid per aquam intelligatur. Sed consequenter
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diff changeset
2105 ostenditur, quod ad habendum aquam vivam, idest gratiam, in adultis
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diff changeset
2106 per desiderium pervenitur, idest per petitionem; Ps. IX, 17:
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diff changeset
2107 <i>desiderium pauperum exaudivit dominus</i>, quia absque petitione
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diff changeset
2108 et desiderio non datur alicui gratia. Unde dicimus quod in
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diff changeset
2109 iustificatione impii requiritur liberum arbitrium ad detestandum
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2110 peccata et ad desiderandum gratiam, secundum illud Matth. VII, 7:
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diff changeset
2111 <i>petite, et accipietis</i>. Intantum enim requiritur desiderium,
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diff changeset
2112 quod etiam ipse filius ad petendum inducitur; Ps. II, 8: <i>postula
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diff changeset
2113 a me, et dabo tibi</i>. Unde nec aliquis contradicens gratiae eam
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diff changeset
2114 recipit, nisi prius reducatur ad desiderium gratiae, sicut patet in
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diff changeset
2115 Paulo, qui antequam gratiam reciperet, reductus est ad desiderium
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diff changeset
2116 gratiae, dicens, Act. IX, 6, <i>domine, quid me vis facere?</i> Et
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2117 inde est quod signanter dicitur <i>tu forsitan petisses ab eo</i>.
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2118 Et dicit <i>forsitan</i>, propter liberum arbitrium, quo homo
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diff changeset
2119 aliquando desiderat et petit gratiam, aliquando non. Sed ad
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diff changeset
2120 petendum gratiam incitatur desiderium hominis ex duobus, scilicet
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diff changeset
2121 ex cognitione desiderandi boni, et ex cognitione datoris: et ideo
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diff changeset
2122 duo cognoscenda proponit. Primo scilicet ipsum donum; unde dicit
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2123 <i>si scires donum Dei</i>, quod est omne bonum desiderabile, quod
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2124 est a spiritu sancto; Sap. c. VIII, 21: <i>scio quod non possum
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diff changeset
2125 esse continens, nisi Deus det</i>. Et hoc donum Dei est et cetera.
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diff changeset
2126 Secundo proponit ipsum datorem; unde dicit <i>et quis est qui dicit
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diff changeset
2127 tibi</i> etc., scilicet, si scires eum qui dare potest, qui sum
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2128 ego; infra XV, 26: <i>cum venerit Paraclitus, quem ego mittam vobis
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diff changeset
2129 a patre (...) ille testimonium perhibebit de me</i>; Ps. LXVII, 19:
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2130 <i>dedit dona hominibus</i>. Sic ergo haec doctrina est de tribus:
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2131 scilicet de dono aquae vivae, de petitione ipsius doni et de datore
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diff changeset
2132 eius. Et ideo cum dicit <i>dixit ei mulier</i> etc., de ipsa
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diff changeset
2133 doctrina tractat explicite quantum ad haec tria: et primo quantum
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2134 ad donum; secundo quantum ad petitionem, ibi <i>dicit ei mulier:
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diff changeset
2135 domine, ut video, propheta es tu</i>; tertio quantum ad datorem,
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2136 ibi <i>dicit ei mulier: scio quia Messias venit</i> et cetera.
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diff changeset
2137 Circa primum duo facit. Primo explicat donum, ostendendo eius
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diff changeset
2138 virtutem; secundo agit de perfectione ipsius doni, ibi <i>dicit ei
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diff changeset
2139 mulier: domine, da mihi hanc aquam</i> et cetera. Circa primum duo
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diff changeset
2140 facit. Primo ponitur inquisitio mulieris; secundo responsio
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diff changeset
2141 Christi, ibi <i>respondit Iesus, et dixit ei: omnis qui biberit ex
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diff changeset
2142 aqua hac, sitiet iterum</i>. Circa primum sciendum est, quod mulier
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diff changeset
2143 ista Samaritana, verba quae dominus spiritualiter intelligebat,
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diff changeset
2144 carnaliter accipiebat, quia erat animalis. I Cor. II, 14:
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diff changeset
2145 <i>animalis homo non percipit ea quae sunt spiritus Dei</i>. Et
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diff changeset
2146 ideo verba quae dominus dicebat, quasi inconvenientia et
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diff changeset
2147 impossibilia, argumento quodam utens, infringere conabatur, hoc
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diff changeset
2148 modo: tu promittis mihi aquam vivam, aut ergo de isto puteo, aut de
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diff changeset
2149 alio; sed non de isto, quia <i>nec in quo haurias habes, et puteus
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diff changeset
2150 altus est</i>; de alio autem non videtur credibile quod dare
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diff changeset
2151 possis, quia <i>non maior es patre nostro Iacob, qui dedit nobis
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diff changeset
2152 puteum</i>. Primo ergo prosequens primum, videamus hoc quod dicit
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diff changeset
2153 <i>domine, neque in quo haurias habes</i>, idest hauritorio cares,
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diff changeset
2154 quo aquam de puteo extrahere possis, et <i>puteus altus est</i>,
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diff changeset
2155 scilicet ut absque hauritorio manu non possis attingere. Per
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diff changeset
2156 altitudinem, seu profunditatem putei, intelligitur sacrae
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diff changeset
2157 Scripturae profunditas, et sapientiae divinae; Eccle. VII, 25:
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diff changeset
2158 <i>alta profunditas et quis</i>, etc.; hauritorium autem quo aqua
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diff changeset
2159 sapientiae salutaris hauritur, est oratio; Iac. I, 5: <i>si quis
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diff changeset
2160 indiget sapientia, postulet a Deo</i>. Secundum ostendit, cum dicit
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diff changeset
2161 <i>numquid tu es maior patre nostro Iacob, qui dedit nobis
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diff changeset
2162 puteum?</i> etc.; quasi dicat: numquid meliorem aquam habes ad
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diff changeset
2163 dandum nobis quam Iacob? Dicit autem patrem suum Iacob, non quod
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diff changeset
2164 Samaritani de generatione sint Iacob, ut ex supradictis apparet,
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diff changeset
2165 sed quia legem Moysi habebant, et quia intraverunt terram semini
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diff changeset
2166 Iacob repromissam. Commendat autem mulier ista puteum istum ex
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diff changeset
2167 tribus. Primo ex auctoritate dantis; unde dicit <i>patre nostro
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diff changeset
2168 Iacob, qui dedit nobis puteum</i>. Secundo ex suavitate aquae, et
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diff changeset
2169 dicit, quod <i>ipse</i> Iacob <i>ex eo bibit, et filii eius</i>:
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diff changeset
2170 nisi enim fuisset suavis, non ipsi bibissent, sed pecoribus eam
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diff changeset
2171 tradidissent. Tertio ex ubertate, cum dicit <i>et pecora eius</i>:
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diff changeset
2172 quia enim erat suavis, nisi fuisset uberrima, non dedissent eam
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diff changeset
2173 pecoribus. Sic et sacra Scriptura magna est auctoritate, quia a
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diff changeset
2174 spiritu sancto est data; delectabilis est suavitate, Ps. c. CXVIII,
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diff changeset
2175 103: <i>quam dulcia sunt faucibus meis eloquia tua</i>. Iterum
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diff changeset
2176 fecunda est ubertate, quia non solum sapientibus, sed etiam
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diff changeset
2177 insipientibus communicatur. Consequenter cum dicit <i>respondit
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diff changeset
2178 Iesus</i> etc. ponitur responsio domini, ubi explicat virtutem suae
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diff changeset
2179 doctrinae: et primo quantum ad hoc quod dixerat eam esse aquam;
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diff changeset
2180 secundo quantum ad hoc quod dixerat eam esse aquam vivam, ibi
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diff changeset
2181 <i>sed aqua quam ego dabo ei, fiet in eo fons aquae salientis in
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diff changeset
2182 vitam aeternam</i>. Ostendit autem, quod doctrina sua sit optima
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diff changeset
2183 aqua, ex hoc quod habet aquae effectum, scilicet quod auferat sitim
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diff changeset
2184 multo amplius quam aqua ista corporalis; ostendens se in hoc esse
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diff changeset
2185 maiorem quam Iacob. Et ideo dicit <i>respondit Iesus, et dixit
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diff changeset
2186 ei</i>, quasi dicat: tu dicis, quod Iacob dedit vobis puteum, sed
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diff changeset
2187 ego dabo aquam meliorem, quia <i>omnis qui biberit ex hac aqua</i>,
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diff changeset
2188 scilicet corporali vel carnalis cupiditatis et concupiscentiae,
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diff changeset
2189 licet ad horam sedetur appetitus, tamen <i>sitiet iterum</i>, quia
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diff changeset
2190 insatiabilis est delectationis appetitus; Prov. XXIII, 35:
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diff changeset
2191 <i>quando evigilabo, et rursus vina reperiam?</i> Sed <i>qui
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diff changeset
2192 biberit ex hac aqua</i>, scilicet spirituali, <i>quam ego dabo ei,
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diff changeset
2193 non sitiet in aeternum</i>; Is. penult., 13: <i>servi mei bibent,
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diff changeset
2194 et vos sitietis</i>. Sed contra. Eccli. XXIV, 29, dicitur: <i>qui
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diff changeset
2195 bibunt me, adhuc sitient</i>. Quomodo ergo non sitiet in aeternum
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diff changeset
2196 qui biberit ex hac aqua, scilicet divina sapientia, cum ipsa
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diff changeset
2197 sapientia dicat: <i>qui bibunt me, adhuc sitient?</i> Sed dicendum,
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diff changeset
2198 quod utrumque verum est: quia qui bibit ex aqua quam Christus dat
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diff changeset
2199 et sitit adhuc et non sitit; sed qui bibit ex aqua corporali,
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diff changeset
2200 sitiet iterum: et hoc propter duo. Primo, quia aqua materialis et
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diff changeset
2201 carnalis non est perpetua, nec causam perpetuam habet, sed
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diff changeset
2202 deficientem: unde et effectus oportet quod cesset; Sap. V, 9:
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2203 <i>transierunt haec omnia quasi umbra</i> et cetera. Aqua vero
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diff changeset
2204 spiritualis causam perpetuam habet, scilicet spiritum sanctum, qui
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diff changeset
2205 est fons vitae, numquam deficiens: et ideo qui ex ea bibit, non
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diff changeset
2206 sitiet in aeternum; sicut qui haberet in ventre fontem aquae vivae,
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diff changeset
2207 non sitiret unquam. Alia ratio est, quia differentia est inter rem
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diff changeset
2208 spiritualem et temporalem. Licet enim utraque generet sitim, tamen
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diff changeset
2209 aliter et aliter: quia res temporalis habita, causat quidem sitim
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diff changeset
2210 non sui ipsius, sed alterius rei; spiritualis vero tollit sitim
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diff changeset
2211 alterius rei, et causat sui ipsius sitim. Cuius ratio est, quia res
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diff changeset
2212 temporalis antequam habeatur, aestimatur magni pretii et
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diff changeset
2213 sufficiens; sed postquam habetur, quia nec tanta, nec sufficiens ad
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diff changeset
2214 quietandum desiderium invenitur, ideo non satiat desiderium, quin
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diff changeset
2215 ad aliud habendum moveatur. Res vero spiritualis non cognoscitur,
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diff changeset
2216 nisi cum habetur Apoc. II, 17: <i>nemo novit nisi qui accipit</i>.
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2217 Et ideo non habita, non movet desiderium; sed cum habetur et
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diff changeset
2218 cognoscitur, tunc delectat affectum et movet desiderium, non quidem
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diff changeset
2219 ad aliud habendum, sed quia imperfecte percipitur propter
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diff changeset
2220 recipientis imperfectionem, movet ut ipsa perfecte habeatur. Et de
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diff changeset
2221 hac siti dicitur in Ps. XLI, 2: <i>sitivit anima mea ad Deum fontem
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2222 vivum</i>. Sed haec sitis in mundo isto usquequaque non tollitur,
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diff changeset
2223 quia bona spiritualia in vita ista percipere non possumus; et ideo
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diff changeset
2224 qui biberit ex hac aqua, adhuc quidem sitiet eius perfectionem; sed
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diff changeset
2225 non sitiet in aeternum, quasi ipsa aqua deficiat; quia, ut dicitur
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diff changeset
2226 in Ps. XXXV, 9: <i>inebriabuntur ab ubertate domus tuae</i>. In
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diff changeset
2227 vita autem gloriae, ubi beati perfecte bibunt aquam divinae
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diff changeset
2228 gratiae, non sitient in aeternum; Matth. c. V, 6: <i>beati qui
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diff changeset
2229 esuriunt et sitiunt iustitiam</i>, scilicet in mundo isto, <i>quia
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diff changeset
2230 saturabuntur</i> in vita gloriae. Consequenter cum dicit <i>sed
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diff changeset
2231 aqua quam ego dabo ei, fiet in eo fons aquae salientis in vitam
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diff changeset
2232 aeternam</i>, ostendit doctrinam suam esse aquam vivam ex motu
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diff changeset
2233 ipsius aquae; unde dicit, quod est fons decurrens, Ps. XIV, 5:
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diff changeset
2234 <i>fluminis impetus laetificat civitatem Dei</i>. Sed alius est
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diff changeset
2235 cursus aquae materialis, scilicet deorsum, alius istius
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diff changeset
2236 spiritualis, quia ducit sursum; et ideo dicit: dico, quod talis est
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diff changeset
2237 aqua materialis quod non tollit sitim, sed aqua quam ego do, non
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diff changeset
2238 solum sitim aufert, sed est viva quia est coniuncta fonti; unde
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diff changeset
2239 dicit quod <i>fiet in eo fons</i>: fons, inquam perducens per bona
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diff changeset
2240 opera ad vitam aeternam. Ideo dicit <i>aquae salientis</i>, idest
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diff changeset
2241 salire facientis, <i>in vitam aeternam</i>, ubi non est sitis,
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diff changeset
2242 infra c. VII, 38: <i>qui credit in me, flumina</i>, scilicet
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diff changeset
2243 bonorum desideriorum, <i>de ventre eius fluent aquae vivae</i>; Ps.
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diff changeset
2244 XXXV, 10: <i>apud te est fons vitae</i>. Consequenter cum dicit
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diff changeset
2245 <i>dixit ad eum mulier</i>, agitur de petitione doni: et primo
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diff changeset
2246 ponitur modus percipiendi ipsum donum; secundo convincitur mulier,
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diff changeset
2247 ibi <i>dixit ei Iesus: bene dixisti</i> et cetera. Modus
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2248 percipiendi, ut dictum est, est per orationem et petitionem: et
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diff changeset
2249 ideo primo ponitur petitio mulieris; secundo responsio Christi, ibi
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diff changeset
2250 <i>dixit ei Iesus, vade</i> et cetera. Quantum ad primum notandum,
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diff changeset
2251 quod mulier ista in exordio collationis mutuae, Christum non
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diff changeset
2252 vocavit dominum, sed simpliciter Iudaeum, dicens: <i>quomodo tu,
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diff changeset
2253 Iudaeus cum sis, bibere a me poscis?</i> Hic vero statim cum audit
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diff changeset
2254 eum fore sibi utilem, et aquam dare posse, dominum eum vocat; unde
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diff changeset
2255 <i>dixit ad eum mulier: domine, da mihi hanc aquam</i>. Quia enim
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diff changeset
2256 hoc carnaliter intelligebat, et duplici corporali necessitate
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diff changeset
2257 tenebatur, scilicet sitis et laboris, veniendo ad puteum et
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diff changeset
2258 portando, ideo aquam petens, haec duo allegat, dicens quo ad
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diff changeset
2259 primum, <i>ut non sitiam</i>; et quo ad secundum, <i>neque veniam
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diff changeset
2260 huc haurire</i>. Naturaliter enim homo laborem refugit; Ps. LXXII,
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parents: 30
diff changeset
2261 5: <i>in labore hominum non sunt. Dixit ei Iesus: vade</i>, et
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parents: 30
diff changeset
2262 cetera. Hic ponitur responsio domini. Sed sciendum est, quod
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diff changeset
2263 dominus respondebat spiritualiter, sed mulier intellexit
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diff changeset
2264 carnaliter: et ideo potest hoc dupliciter exponi. Uno modo secundum
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diff changeset
2265 Chrysostomum, qui dicit, quod dominus volebat dare aquam
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diff changeset
2266 spiritualis doctrinae non sibi soli, sed specialiter viro suo;
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diff changeset
2267 quia, ut dicitur I Cor. c. XI, 3, <i>caput mulieris vir</i>, et
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diff changeset
2268 ideo voluit ut praecepta Dei ad mulierem per virum devenirent, I
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diff changeset
2269 Cor. XIV, 35, dicitur quod <i>si mulier aliquid addiscere vult,
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diff changeset
2270 domi virum interroget</i>. Et ideo dicit <i>vade, voca virum tuum,
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diff changeset
2271 et veni huc</i>; et tunc cum eo et per eum dabo tibi. Alio modo,
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diff changeset
2272 secundum Augustinum, exponitur mystice. Nam sicut de aqua dominus
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diff changeset
2273 figurative loquebatur, ita de viro. Vir autem iste, secundum
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diff changeset
2274 Augustinum, est intellectus: nam voluntas parit et concipit a vi
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diff changeset
2275 apprehensiva movente eam: unde voluntas est sicut mulier; ratio
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diff changeset
2276 vero movens voluntatem est vir eius. Quia ergo mulier, idest
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diff changeset
2277 voluntas, prompta erat ad recipiendum, sed non movebatur ab
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diff changeset
2278 intellectu et ratione, ut specialiter hoc intelligeret sed adhuc
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diff changeset
2279 sub sensu detinebatur, ideo dominus dixit ei <i>vade</i>, tu
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diff changeset
2280 sensualis, <i>voca virum tuum</i>, idest, rationabilem intellectum
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diff changeset
2281 advoca, quo spiritualiter et intelligibiliter intelligas quod modo
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2282 carnaliter sapis; <i>et veni huc</i>, intelligendo ducta ratione.
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diff changeset
2283 <i>Respondit mulier</i>, et cetera. Hic convincitur a Christo
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diff changeset
2284 mulier. Et primo ponitur eius responsio; secundo contestatio qua
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2285 convincitur a Christo, ibi <i>bene dixisti</i>. Circa primum
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diff changeset
2286 sciendum est, quod mulier turpitudinem suam occultare volens, et
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diff changeset
2287 Christum sicut purum hominem credens, licet verum responderit
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diff changeset
2288 Christo, tamen ficte et occulte dedecus suum tacebat; quia,
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diff changeset
2289 secundum quod dicitur Eccli. IX, 10: <i>mulier fornicaria quasi
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diff changeset
2290 stercus in via conculcabitur</i>. Et ideo <i>respondit et dixit:
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diff changeset
2291 virum non habeo</i>. Et verum erat: quia licet ante plures
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diff changeset
2292 habuerit, scilicet quinque, nunc vero non legitimum habebat virum,
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diff changeset
2293 sed cuidam adhaeserat; et ideo convincitur a domino. Unde dicit
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diff changeset
2294 <i>dixit ei Iesus: bene dixisti, quia non habeo virum</i>, scilicet
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diff changeset
2295 legitimum; <i>quinque enim viros habuisti</i>, ante ipsum, <i>et
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diff changeset
2296 nunc quem habes</i>, idest hoc modo uteris ut viro, <i>non est tuus
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diff changeset
2297 vir; hoc vere dixisti</i>: quia virum non habes. Ideo autem dixit
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diff changeset
2298 ei dominus ea quae ab ea non didicerat, et occulta sibi videbantur,
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parents: 30
diff changeset
2299 ut mulierem ad spiritualem intelligentiam reducat et credat, in
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diff changeset
2300 Christo aliquid divinum esse. Mystice autem quinque viri sunt
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diff changeset
2301 quinque libri Moysi, quia Samaritani, ut dictum est, eos
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diff changeset
2302 recipiebant; et ideo dicit <i>quinque enim viros habuisti; et nunc
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diff changeset
2303 quem habes</i>, idest quem audis, scilicet Christum, non est tuus
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diff changeset
2304 vir, quia non credis. Sed, ut dicit Augustinus, haec expositio non
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diff changeset
2305 est bona, quia mulier ista dimissis quinque viris, venit ad hunc
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diff changeset
2306 quem habebat, sed isti qui veniunt ad Christum, non dimiserunt
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diff changeset
2307 quinque libros Moysi. Et ideo aliter dicendum, quod <i>quinque
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diff changeset
2308 viros habuisti</i>, idest quinque sensus, quibus usque modo
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diff changeset
2309 utebaris; sed hunc quem habes, scilicet rationem errantem, qua
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diff changeset
2310 spiritualiter dicta adhuc carnaliter intelligis, <i>non est tuus
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diff changeset
2311 vir</i>, legitimus, sed adulter; et ideo tolle istum adulterum
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diff changeset
2312 errorem, qui te corrumpit et <i>voca virum tuum</i>, idest
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diff changeset
2313 intellectum, ut intelligas me. Hic agitur de petitione qua donum
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diff changeset
2314 acquiritur, quae est oratio. Et primo ponitur quaestio mulieris de
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diff changeset
2315 oratione; secundo responsio Christi, ibi <i>dixit ei Iesus: mulier,
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diff changeset
2316 crede mihi</i>. Circa primum duo facit mulier. Primo confitetur
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diff changeset
2317 idoneitatem Christi ad respondendum quaestioni; secundo quaestionem
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diff changeset
2318 proponit, ibi <i>patres nostri in monte hoc adoraverunt</i>, et
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diff changeset
2319 cetera. Mulier autem ista auditis quae Christus de occultis ei
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diff changeset
2320 manifestaverat, quem usque modo purum hominem credidit, nunc
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diff changeset
2321 prophetam confitetur, idoneum ad satisfaciendum de dubiis. Hoc est
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diff changeset
2322 proprium prophetarum, ut absentia et incognita annuntient; I Reg.
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diff changeset
2323 IX, 9: <i>qui olim dicebatur videns, nunc dicitur propheta</i>. Et
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diff changeset
2324 ideo dicit <i>domine, ut video, propheta es tu</i>; quasi dicat: in
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diff changeset
2325 hoc quod occulta mihi dicis, ostenderis propheta. In quo, secundum
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diff changeset
2326 Augustinum, patet quod coepit ad eam venire vir, sed non plene
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diff changeset
2327 venit: quia dominum prophetam putabat: licet enim propheta esset,
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diff changeset
2328 Matth. XIII, 57: <i>non est propheta sine honore nisi in patria
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diff changeset
2329 sua</i>: tamen erat plusquam propheta, quia prophetas ipse
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diff changeset
2330 constituit; Sap. VII, 27: <i>in animas sanctas per nationes se
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diff changeset
2331 transfert, amicos Dei et prophetas constituit</i>. Consequenter
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diff changeset
2332 ponit quaestionem de oratione, dicens <i>patres nostri in monte hoc
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diff changeset
2333 adoraverunt; et vos dicitis quia Ierosolymis est locus ubi adorare
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diff changeset
2334 oportet</i>. In quo admiranda est mulieris diligentia, quia
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diff changeset
2335 mulieres, utpote curiosae et infructuosae, et non solum
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diff changeset
2336 infructuosae, sed et otiosae, I Tim. V, non de mundanis, non de
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diff changeset
2337 futuris eum interrogabat, sed de his quae Dei sunt; secundum illud
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diff changeset
2338 Matth. VI, 33: <i>primum quaerite regnum Dei</i>. Et movet primo
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diff changeset
2339 quaestionem de his quae in terra illa homines movere consueverant,
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diff changeset
2340 scilicet de loco orationis, de quo quaestio vertebatur inter
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diff changeset
2341 Iudaeos et Samaritanos; et hoc est quod dicit <i>patres nostri in
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diff changeset
2342 monte hoc adoraverunt, et vos dicitis</i> et cetera. Circa quod
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diff changeset
2343 sciendum est, quod Samaritani (secundum legis mandata) Deum
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diff changeset
2344 colentes, fecerunt templum, in quo eum adorarent, non euntes in
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diff changeset
2345 Ierusalem propter Iudaeos eis infestos: quod quidem templum
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diff changeset
2346 fecerunt in monte Garizim, Iudaei vero in monte Sion. Unde quaestio
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diff changeset
2347 vertebatur inter eos quis istorum montium esset convenientior locus
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diff changeset
2348 orationi; et utrique adducebant rationes pro parte sua: Samaritani
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diff changeset
2349 quidem dicebant magis in monte Garizim esse adorandum, quia antiqui
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diff changeset
2350 patres adoraverunt ibi dominum; et ideo dicit <i>patres nostri in
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diff changeset
2351 monte hoc adoraverunt</i>. Sed quomodo dicit mulier <i>patres
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diff changeset
2352 nostri</i>, cum Samaritani non essent ex semine Israel? Ad hoc est
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diff changeset
2353 responsio, secundum Chrysostomum, quod aliqui dicunt Abraham in
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diff changeset
2354 monte illo filium obtulisse; alii autem in monte Sion, ut habetur
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diff changeset
2355 Gen. XXII. Vel potest dici, quod <i>patres nostri</i> intelligantur
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diff changeset
2356 Iacob et filii eius, qui, ut habetur Gen. XXXIII, et dictum est
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diff changeset
2357 supra, habitavit in Sichem, quae est sita iuxta montem Garizim, et
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diff changeset
2358 forte ibi adoraverunt in monte dominum. Vel potest dici quod filii
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diff changeset
2359 Israel adoraverunt in monte hoc, quando Moyses praecepit ut
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diff changeset
2360 ascenderent in montem Garizim ad benedicendum servantibus mandata
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diff changeset
2361 domini, ut dicitur Deut. VI. Et vocat istos patres suos, vel
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diff changeset
2362 propter legem datam filiis Israel, quam servabant Samaritani, vel
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diff changeset
2363 propter terram eorum quam inhabitabant, ut dictum est supra. Iudaei
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diff changeset
2364 autem dicunt orandum esse in Ierusalem auctoritate domini qui
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diff changeset
2365 praecepit Deut. XII, 13: <i>cave ne offeras holocausta tua in omni
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diff changeset
2366 loco quem videris, sed in loco quem elegerit dominus Deus tuus</i>:
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diff changeset
2367 qui quidem orationis locus primo fuit in Silo, postea vero
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diff changeset
2368 auctoritate Salomonis et Nathan prophetae, arca Dei portata est de
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diff changeset
2369 Silo in Ierusalem, et ibi factum est templum, secundum illud Ps.
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diff changeset
2370 LXXVII, 60: <i>repulit tabernaculum Silo</i>. Et postea sequitur:
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diff changeset
2371 <i>sed elegit tribum Iuda, montem Sion, quem dilexit</i>. Sic ergo
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diff changeset
2372 Samaritani adducebant pro se auctoritatem patrum; Iudaei vero
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diff changeset
2373 auctoritatem prophetarum, quos Samaritani non recipiebant. Hanc
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diff changeset
2374 ergo quaestionem mulier proponit: nec est mirandum a quo docta
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diff changeset
2375 fuerit, quia communiter contingit ut in terris in quibus diversa
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diff changeset
2376 sunt dogmata, etiam simplices in eis sint instructi. Unde, quia
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diff changeset
2377 Samaritani fuerant in continuo iurgio cum Iudaeis, ideo mulieres et
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diff changeset
2378 simplices in materia ista edocti erant. Consequenter cum dicit
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diff changeset
2379 <i>dixit ei Iesus</i> etc., ponitur responsio Christi. Et primo
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diff changeset
2380 distinguit trinam orationem; secundo comparat eas adinvicem, ibi
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diff changeset
2381 <i>vos adoratis quod nescitis</i>. Circa primum reddit primo
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diff changeset
2382 mulierem attentam, utpote grandia locuturus, dicens <i>crede
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diff changeset
2383 mihi</i>, et fidem adhibe, quia ubique opus est fide. Hebr. XI, 6:
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diff changeset
2384 <i>accedentem ad Deum oportet credere</i>; Is. VII, 9: <i>nisi
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diff changeset
2385 credideritis, non intelligetis</i>. Secundo proponit trinam
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diff changeset
2386 adorationem, quarum duae iam erant, alia vero expectabatur futura.
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diff changeset
2387 Duarum autem quae erant, una erat Samaritanorum, qua orabant in
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diff changeset
2388 monte Garizim; et hanc exprimit dicens <i>venit hora quando neque
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diff changeset
2389 in monte hoc</i>, scilicet Garizim, <i>adorabitis</i>. Alia est
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diff changeset
2390 Iudaeorum qua orabant in monte Sion, scilicet in Ierusalem; et hanc
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diff changeset
2391 exprimit dicens <i>neque in Ierusalem</i>. Tertia est futura, quae
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diff changeset
2392 expectatur, quae est alia ab istis; et hanc insinuat excipiendo
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diff changeset
2393 utramque adorationem: nam si veniat hora quando adorabunt, non
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diff changeset
2394 tamen in monte Garizim neque in Ierusalem, manifestum est quod erit
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diff changeset
2395 tertia adoratio Christi, evacuans utrorumque adorationem. Nam si
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diff changeset
2396 aliquis vellet duos populos in unum coniungere, oporteret in
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diff changeset
2397 utroque removeri illud in quo abinvicem dissiderent, et aliquid eis
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diff changeset
2398 commune in quo conveniant, concedere. Christus ergo, volens
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diff changeset
2399 coniungere Iudaeos et gentiles, removit a Iudaeis caeremonias, et a
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diff changeset
2400 gentibus idolatriam, quae duo erant sicut paries unus in quo
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diff changeset
2401 uterque abinvicem dissidebant, et fecit ex utroque populo unum
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diff changeset
2402 populum secundum illud Eph. c. II, 14: <i>ipse est pax nostra, qui
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2403 fecit utraque unum</i>. Sic ergo cessavit caeremonialis cultus et
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diff changeset
2404 idololatria gentium, et sic introductus est verus Dei cultus a
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2405 Christo. Mystice autem, secundum Origenem, per tres adorationes
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diff changeset
2406 intelliguntur divinae sapientiae tres participationes. Quidam
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diff changeset
2407 namque participant eam obnubilantes tenebris erroris, et isti
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2408 adorant in monte: quia omnis error ex superbia causatur; Ier. LI,
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diff changeset
2409 25: <i>ecce ego ad te mons pestifer</i>. Quidam vero participant
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diff changeset
2410 ipsam divinam sapientiam sine errore, sed imperfecte, quia in
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diff changeset
2411 speculo et aenigmate; et isti adorant in Ierusalem, quae significat
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diff changeset
2412 praesentem Ecclesiam; Ps. CXLVI, 2: <i>aedificans Ierusalem
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diff changeset
2413 dominus</i> et cetera. Beati vero et sancti participant illam sine
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diff changeset
2414 errore perfecte, quia vident Deum sicuti est, ut dicitur I Io. III.
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diff changeset
2415 Et ideo dicit <i>venit hora</i>, idest expectabitur, quando neque
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diff changeset
2416 in erroribus, neque per speculum et in aenigmate participabitis
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diff changeset
2417 divinam sapientiam, sed sicuti est. Consequenter cum dicit <i>vos
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diff changeset
2418 adoratis quod nescitis</i>, comparat praedictas adorationes ad
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2419 invicem: et primo comparat secundam ad primam; secundo tertiam ad
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diff changeset
2420 primam et secundam, ibi <i>sed venit hora</i>. Circa primum tria
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diff changeset
2421 facit. Primo ostendit defectum primae adorationis; secundo
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diff changeset
2422 veritatem secundae; tertio rationem utriusque assignat. Quantum ad
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2423 primum dicit <i>vos adoratis quod nescitis</i>. Sed videtur alicui
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diff changeset
2424 quod dominus explicare debuisset veritatem quaestionis, et rationem
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2425 mulieris exsolvere. Sed dominus de hoc non curat, quia utraque
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2426 adoratio cessare debebat. Quantum autem ad hoc quod dicit <i>vos
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diff changeset
2427 adoratis</i>, sciendum est, quod philosophus dicit, aliter est
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diff changeset
2428 cognitio in rebus compositis, et aliter in simplicibus. Nam
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diff changeset
2429 composita quidem possunt quantum ad aliquid cognosci, ita ut
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diff changeset
2430 quantum ad aliquid in eis remaneant incognita: unde potest de his
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diff changeset
2431 haberi falsa cognitio. Sicut si aliquis habens veram cognitionem de
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diff changeset
2432 animali quantum ad eius substantiam, tamen potest errare circa
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diff changeset
2433 cognitionem accidentis, utrum scilicet sit album vel nigrum; et
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diff changeset
2434 differentiae, utrum scilicet sit alatum vel quadrupes. In
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diff changeset
2435 simplicibus autem nullo modo potest esse falsa cognitio: quia aut
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diff changeset
2436 perfecte cognoscuntur, inquantum scitur eorum quidditas; aut nullo
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diff changeset
2437 modo cognoscuntur, si non possit ad eam attingi. Cum ergo Deus sit
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diff changeset
2438 omnino simplex, non potest de eo haberi falsa cognitio per hoc quod
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diff changeset
2439 aliquid de eo sciatur et aliquid nesciatur, sed per hoc quod non
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diff changeset
2440 attingitur. Unde quicumque credit Deum esse aliquid quod non est,
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diff changeset
2441 puta corpus, vel aliquid huiusmodi, non adorat Deum, quia nescit
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diff changeset
2442 eum, sed aliquid aliud. Samaritani autem falsam opinionem habebant
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diff changeset
2443 de Deo dupliciter. Primo, quia aestimabant eum esse corporeum, unde
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diff changeset
2444 et credebant ipsum in uno loco corporeo tantum determinate ibidem
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diff changeset
2445 adorari oportere. Deinde, quia non credebant eum esse super omnia,
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diff changeset
2446 sed aequalem aliquibus creaturis: unde simul cum eo et idola
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diff changeset
2447 adorabant, quasi sibi aequalia. Et ideo nesciebant eum, quia non
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diff changeset
2448 attingebat ad veram cognitionem eius. Et ideo dicit dominus <i>vos
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diff changeset
2449 adoratis quod nescitis</i>; idest, non adoratis Deum, quia nescitis
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diff changeset
2450 ipsum, sed phantasiam vestram, qua aliquid apprehenditis ut Deum;
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diff changeset
2451 Eph. IV, 17: <i>sicut et gentes ambulant in vanitate sensus sui</i>
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diff changeset
2452 et cetera. Quantum vero ad secundum, scilicet quantum ad
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diff changeset
2453 diversitatem adorationis Iudaeorum, dicit <i>nos adoramus quod
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diff changeset
2454 scimus</i>. Et connumerat se Iudaeis, quia et Iudaeus erat secundum
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diff changeset
2455 gentem, et etiam mulier opinabatur eum et prophetam et Iudaeum
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diff changeset
2456 esse. <i>Nos adoramus quod scimus</i>: quia Iudaei per legem et
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diff changeset
2457 prophetas veram cognitionem seu aestimationem de Deo habebant, in
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diff changeset
2458 hoc quod non credebant ipsum esse corporeum, nec in uno loco
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diff changeset
2459 determinato esse, quasi eius maiestas a loco capi possit; III Reg.
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diff changeset
2460 VIII, 27: <i>si enim caeli caelorum te capere non possunt, quanto
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diff changeset
2461 magis domus haec quam aedificavi?</i> Nec etiam idola colebant; et
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diff changeset
2462 ideo in Ps. LXXV, v. 2 dicitur: <i>notus in Iudaea Deus</i>.
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diff changeset
2463 Rationem autem huius assignat cum dicit <i>quia salus ex Iudaeis
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diff changeset
2464 est</i>; quasi dicat: ideo vera notitia de Deo habebatur solum a
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diff changeset
2465 Iudaeis, quia futurum erat quod salus ex Iudaeis proveniret; et
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diff changeset
2466 sicut principium sanitatis debet esse sanum, ita principium
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diff changeset
2467 salutis, quae habetur per Dei veram cognitionem et verum cultum,
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diff changeset
2468 oportet veram cognitionem de Deo habere: et ideo, quia ex eis
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diff changeset
2469 principium salutis et causa, scilicet Christus, provenire debebat,
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diff changeset
2470 secundum illud Gen. c. XXII, 18: <i>in semine tuo benedicentur
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diff changeset
2471 omnes gentes</i>, oportet Deum notum esse in Iudaea. Provenit autem
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diff changeset
2472 ex Iudaeis salus tripliciter. Primo quantum ad doctrinam veritatis,
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diff changeset
2473 quia omnes gentes erant in erroribus; Iudaei autem in veritate
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diff changeset
2474 permanebant; Rom. c. III, 2: <i>quid amplius est Iudaeo? Quia
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diff changeset
2475 tradita sunt eis eloquia Dei</i>. Secundo quantum ad spiritualia
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diff changeset
2476 dicta: nam prophetia, et alia dona spiritus sancti, prius eis data
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diff changeset
2477 fuerunt, et ex eis devenerunt ad alios; Rom. XI, 17: <i>tu</i>,
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diff changeset
2478 scilicet gentiles, <i>cum esses oleaster, insertus es in illis</i>,
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diff changeset
2479 scilicet Iudaei; Rom. XV, 27: <i>nam si spiritualium eorum</i>,
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diff changeset
2480 scilicet Iudaeorum, <i>participes facti sunt gentiles, debent et in
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diff changeset
2481 carnalibus ministrare illis</i>. Tertio quantum ad ipsum salutis
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diff changeset
2482 auctorem, quia ex eis processit secundum carnem; Rom. c. IX, 5:
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diff changeset
2483 <i>ex quibus Christus est secundum carnem</i>. Consequenter cum
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diff changeset
2484 dicit <i>sed venit hora</i> etc. comparat aliam adorationem duabus
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diff changeset
2485 primis: et primo ponit eminentiam eius ad alias; secundo
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diff changeset
2486 praeeminentiae convenientiam, ibi <i>nam et pater tales
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diff changeset
2487 quaerit</i>. Sed attendendum est circa primum, secundum Origenem,
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diff changeset
2488 quod supra loquens de tertia adoratione, cum dixit <i>venit hora
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diff changeset
2489 quando non in monte hoc neque in Ierosolymis adorabitis patrem</i>,
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diff changeset
2490 non addidit dominus, <i>et nunc est</i>; hic vero de ipsa loquens,
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diff changeset
2491 dicit <i>venit hora, et nunc est</i>: quia tunc locutus est de
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diff changeset
2492 adoratione in patria, secundum quam perfectam Dei cognitionem
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diff changeset
2493 participabimus, quae nondum viventibus in hac carne mortali venit;
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diff changeset
2494 hic vero loquitur de ea quae est in vita ista, quae iam venit per
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diff changeset
2495 Christum. Et ideo dicit <i>venit hora, et nunc est, quando veri
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diff changeset
2496 adoratores adorabunt patrem in spiritu et veritate</i>. Quod potest
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diff changeset
2497 legi primo quidem, secundum Chrysostomum, ut per hoc totum
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diff changeset
2498 ostendatur eminentia istius adorationis ad adorationem Iudaeorum,
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diff changeset
2499 ut sit sensus: sicut adoratio Iudaeorum praeeminet adorationi
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diff changeset
2500 Samaritanorum, ita adoratio Christianorum praeeminet ei quae est
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diff changeset
2501 Iudaeorum; et hoc in duobus. Primo, quia illa est secundum carnales
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diff changeset
2502 caeremonias, Hebr. IX, 10: <i>in iustitiis carnis usque ad tempus
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diff changeset
2503 correctionis impositis</i>, haec vero est secundum spiritum.
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diff changeset
2504 Secundo vero, quia illa est secundum figuras: nam Deo illae
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diff changeset
2505 victimae, secundum quod sunt res quaedam, non placebant; unde in
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diff changeset
2506 Ps. XLIX, 13, dicitur: <i>numquid manducabo carnes taurorum, aut
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diff changeset
2507 sanguinem hircorum potabo?</i> Et alibi, Ps. l, 18: <i>sacrificium
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diff changeset
2508 dedissem utique: holocaustis non delectaberis</i>, inquantum
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diff changeset
2509 scilicet sunt res quaedam; sed delectabatur in eis inquantum erant
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diff changeset
2510 figura verae victimae, et veri sacrificii; Hebr. X, 1: <i>umbram
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diff changeset
2511 habet lex futurorum bonorum, non rerum ipsam imaginem</i> et
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diff changeset
2512 cetera. Haec autem adoratio est in veritate, quia ipsa secundum se
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diff changeset
2513 Deo placet. Supra I, 17: <i>gratia et veritas per Iesum Christum
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diff changeset
2514 facta est</i>. Et ideo quantum ad primum dicit, quod <i>veri
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diff changeset
2515 adoratores adorabunt in spiritu</i>, non in caeremoniis carnalibus;
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diff changeset
2516 quantum ad secundum dicit <i>in veritate</i>, non in figura.
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diff changeset
2517 Secundo potest legi quod dominus per haec duo quae dicit, scilicet
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diff changeset
2518 <i>in spiritu et veritate</i>, vult ostendere differentiam
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diff changeset
2519 adorationis, non tantum ad illam Iudaeorum, verum etiam ad eam quae
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diff changeset
2520 erat Samaritanorum. Ad illam quidem Iudaeorum, per hoc quod dicitur
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diff changeset
2521 <i>et veritate</i>: nam illa, ut dictum est, cum errore erat, quia
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diff changeset
2522 adorabant quod nesciebant, ista vero est cum vera Dei cognitione.
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diff changeset
2523 Tertio modo legitur ut per hoc quod dicit <i>in spiritu et
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diff changeset
2524 veritate</i>, ostendatur conditio verae adorationis. Ad hoc enim
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diff changeset
2525 quod adoratio vera sit, duo requiruntur. Unum quod sit spiritualis:
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diff changeset
2526 unde dicit <i>in spiritu</i>, idest in fervore spiritus; I Cor.
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diff changeset
2527 XIV, 15: <i>orabo spiritu, orabo et mente</i>; Eph. V, 19:
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diff changeset
2528 <i>psallentes in cordibus vestris Deo</i>. Aliud, quod sit in
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diff changeset
2529 veritate. Primo quidem fidei, quia nullus fervor spiritualis
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diff changeset
2530 desiderii est ad merendum idoneus, nisi adsit veritas fidei; Iac.
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diff changeset
2531 I, 6: <i>postulet autem in fide nihil haesitans</i>. Secundo vero
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diff changeset
2532 <i>in veritate</i>, idest sine fictione et simulatione: contra quod
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diff changeset
2533 dicitur Matth. VI, 5: <i>amant in angulis orare, ut videantur ab
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diff changeset
2534 hominibus</i>. Sic ergo ad ipsam orationem requiritur fervor
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diff changeset
2535 caritatis quantum ad primum, et veritas fidei quantum ad secundum,
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diff changeset
2536 et rectitudo intentionis quantum ad tertium. Sed dicit
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diff changeset
2537 <i>patrem</i>, quia adoratio legis non erat patris, sed domini. Nos
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diff changeset
2538 adoramus ut filii per amorem, illi vero adorabant ut servi per
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diff changeset
2539 timorem. Sic ergo hoc quod dicit <i>veri</i>, opponitur contra
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diff changeset
2540 tria, secundum dictas expositiones. Primo contra falsum adorationis
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diff changeset
2541 ritum Samaritanorum; Eph. IV, 25: <i>deponentes mendacium,
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diff changeset
2542 loquimini veritatem</i>. Secundo contra vanum et transitorium quod
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diff changeset
2543 erat in caeremoniis carnalibus; Ps. IV, 3: <i>ut quid diligitis
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diff changeset
2544 vanitatem, et quaeritis mendacium?</i> Tertio contra figurale;
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diff changeset
2545 supra I, 17: <i>gratia et veritas per Iesum Christum facta est</i>.
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diff changeset
2546 Consequenter, cum dicit <i>nam et pater tales quaerit</i>, ostendit
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diff changeset
2547 convenientiam tertiae adorationis ex duobus. Primo ex voluntate et
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diff changeset
2548 acceptione eius qui adoratur; secundo ex ipsius natura, ibi
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diff changeset
2549 <i>spiritus est Deus</i>. Circa primum sciendum est quod ad hoc
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diff changeset
2550 quod homo mereatur quod petit accipere, ea debet petere quae non
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diff changeset
2551 sint contra voluntatem dantis, et eo modo quo acceptum est danti;
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diff changeset
2552 et ideo cum oramus Deum, esse debemus quales Deus quaerit: Deus
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diff changeset
2553 autem tales quaerit qui scilicet eum adorent in spiritu et
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diff changeset
2554 veritate, et in fervore caritatis, et veritate fidei; Deut. X, 12:
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diff changeset
2555 <i>et nunc, Israel, quid dominus Deus tuus petit a te, nisi ut
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diff changeset
2556 timeas dominum Deum tuum, et ambules in viis eius, et diligas eum,
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diff changeset
2557 ac servias domino Deo tuo in toto corde tuo, ut bene sit tibi?</i>
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diff changeset
2558 Mich. c. VI, 8: <i>indicabo tibi, o homo, quid sit bonum, et quid
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diff changeset
2559 Deus requirat a te: utique facere iudicium, et diligere
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diff changeset
2560 misericordiam, et sollicitum ambulare cum Deo tuo</i>. Hoc autem
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diff changeset
2561 ostendit ex natura ipsius, dicens <i>spiritus est Deus</i>: nam,
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diff changeset
2562 sicut dicitur Eccli. XIII, 19: <i>omne animal diligit sibi
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diff changeset
2563 simile</i>, ergo Deus intantum diligit nos, inquantum ei
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diff changeset
2564 assimilamur; sed non assimilamur ei secundum carnalia, quia est
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diff changeset
2565 incorporeus, sed secundum spiritualia, quia <i>Deus spiritus
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diff changeset
2566 est</i>; Eph. IV, 23: <i>renovamini spiritu mentis vestrae</i>. Hoc
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diff changeset
2567 autem quod dicit <i>spiritus est Deus</i>, denotat in Deo
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diff changeset
2568 incorporeitatem; Lc. ult., 39: <i>spiritus carnem et ossa non
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diff changeset
2569 habet</i>. Item vivificationem, quia tota vita nostra est a Deo, ut
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diff changeset
2570 a principio effectivo. Est etiam Deus veritas; infra XIV, 6: <i>ego
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diff changeset
2571 sum via, veritas et vita</i>: et ideo in spiritu et veritate
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diff changeset
2572 oportet adorare eum. Consequenter cum dicit <i>dixit ei mulier</i>
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diff changeset
2573 etc. agitur hic de datore doni: quod respondet ei quod dominus
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diff changeset
2574 dixerat <i>si scires donum Dei, et quis est qui dicit tibi, da mihi
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diff changeset
2575 bibere, petisses utique</i>. Et primo ponitur confessio mulieris;
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diff changeset
2576 secundo doctrina Christi, ibi <i>ego sum qui loquor tecum</i>.
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diff changeset
2577 Circa primum duo facit: primo enim profitetur mulier fidem Christi
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diff changeset
2578 venturi; secundo perfectionem doctrinae eius, ibi <i>cum ergo
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diff changeset
2579 venerit, ille annuntiabit nobis omnia</i>. Sciendum est ergo, quod
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diff changeset
2580 mulier eorum quae dicta sunt altitudine fatigata, obstupuit, ea
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diff changeset
2581 capere non valens. Dicit <i>scio quia Messias venit, qui dicitur
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diff changeset
2582 Christus</i>; quasi dicat: ista verba non capio; sed veniet tempus
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diff changeset
2583 quando veniet Messias, et tunc sciemus omnia ista: Messias enim
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diff changeset
2584 Hebraice, unctus Latine, Graece Christus est. Sciebat autem mulier
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diff changeset
2585 ista Messiam venturum, edocta per libros Moysi, ubi Christi
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diff changeset
2586 adventus praenuntiatus est; Gen. penult., 10: <i>non auferetur
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diff changeset
2587 sceptrum de Iuda, et dux de femore eius, donec veniat qui mittendus
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diff changeset
2588 est</i>. Sicut autem Augustinus dicit, haec est prima locutio
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diff changeset
2589 mulieris in qua nominat Christum: ut det intelligere, quod post
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diff changeset
2590 quinque sensus corporeos, iam inciperet redire ad virum legitimum.
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diff changeset
2591 Hic autem Messias cum venerit, perfectam doctrinam proponet, cum
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diff changeset
2592 dicit <i>cum ergo venerit, ille annuntiabit nobis</i>. Et hoc
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diff changeset
2593 praedixerat Moyses; Deut. XVIII, 18: <i>prophetam suscitabo eis de
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diff changeset
2594 medio fratrum suorum, similem eis; et ponam verba mea in ore eius,
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diff changeset
2595 loqueturque ad eos omnia quae praecepero illi</i>. Et quia iam
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diff changeset
2596 advocaverat mulier ista virum suum, intellectum scilicet et
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diff changeset
2597 rationem, ideo dominus aquam doctrinae spiritualis ei propinat,
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diff changeset
2598 optime manifestando se ei. Et ideo dicitur <i>dixit ei Iesus: ego
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diff changeset
2599 sum qui loquor tecum</i>, scilicet Christus; Sap. VI, 14:
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diff changeset
2600 <i>praeoccupat eos qui se concupiscunt, ut illis se prior
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diff changeset
2601 ostendat</i>; infra XIV, v. 21: <i>ego diligam eum, et manifestabo
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diff changeset
2602 ei meipsum</i>. Non autem Deus manifestavit se mulieri a principio:
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diff changeset
2603 quia forte credidisset, et visum fuisset sibi ex vanitate loqui.
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diff changeset
2604 Nunc autem paulatim in cognitione Christi eam reducens, opportune
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diff changeset
2605 revelavit se ipsum; Prov. XXV, 11: <i>mala aurea in lectis
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diff changeset
2606 argenteis, qui loquitur verbum in tempore suo</i>. Et quidem
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diff changeset
2607 interrogatur a Pharisaeis, utrum esset Christus, infra X, 24: <i>si
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diff changeset
2608 tu es Christus, dic nobis palam</i>, et tamen eis non se manifeste
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diff changeset
2609 revelavit, quia non ad discendum quaerebant, sed ad tentandum. Haec
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diff changeset
2610 vero simplici mente loquebatur.</p>
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diff changeset
2611 <br />
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diff changeset
2612 <div class="D">Lectio 3</div>
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2613 <p title="Super Io., cap. 4 l. 3"><a name="87446"><span class=
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diff changeset
2614 "ref">[87446] Super Io., cap. 4 l. 3</span></a> Posita doctrina de
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diff changeset
2615 aqua spirituali, hic agit de effectu ipsius doctrinae, et primo
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diff changeset
2616 proponit ipsum effectum; secundo ipsum effectum manifestat, ibi
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diff changeset
2617 <i>interea rogabant eum discipuli eius</i>. Effectus autem huius
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diff changeset
2618 doctrinae est fructus proveniens ex parte fidelium, et ideo primo
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diff changeset
2619 ponitur fructus proveniens ex parte discipulorum admirantium;
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diff changeset
2620 secundo fructus proveniens ex parte mulieris virtutem Christi
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diff changeset
2621 annuntiantis ibi <i>reliquit ergo hydriam suam mulier</i>. Tria
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diff changeset
2622 autem ponuntur quantum ad discipulos: scilicet eorum reditus ad
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diff changeset
2623 Christum; unde dicit <i>et continuo venerunt discipuli eius</i>.
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diff changeset
2624 Et, ut dicit Chrysostomus, satis opportune, postquam se Christus
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diff changeset
2625 mulieri manifestavit, discipuli occurrerunt, ut ostendatur, omnia
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diff changeset
2626 tempora, divina providentia dispensari; Sap. VI, 8: <i>unumquodque
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diff changeset
2627 fecit Deus, quia pusillum et magnum; et aequaliter est ei cura de
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diff changeset
2628 omnibus (...) et in omni providentia occurret illis</i>; Eccle.
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diff changeset
2629 VIII, 6: <i>omni negotio tempus est et opportunitas</i>. Secundo
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diff changeset
2630 ponitur eorum admiratio de Christo; unde dicit <i>et mirabantur,
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diff changeset
2631 quia cum muliere loquebatur</i>. Mirabantur quidem bonum; sed non
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diff changeset
2632 suspicabantur malum, ut Augustinus dicit. Mirabantur autem duo.
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diff changeset
2633 Primo quidem superabundantem Christi mansuetudinem et humilitatem:
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diff changeset
2634 quia dominus orbis terrarum dignatus est cum inope muliere loqui,
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diff changeset
2635 et diu, dans in hoc nobis exemplum humilitatis; Eccli. IV, 7:
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diff changeset
2636 <i>congregationi pauperum affabilem te facito</i>. Secundo quia cum
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diff changeset
2637 Samaritana et alienigena loquebatur, nescientes mysterium, quod
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diff changeset
2638 mulier typum Ecclesiae gentium gereret, quam quaerebat qui venit
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diff changeset
2639 <i>quaerere et salvum facere quod perierat</i>: Lc. XIX, 10. Tertio
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diff changeset
2640 ponitur eorum reverentia ad Christum, quae ostenditur ex
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diff changeset
2641 taciturnitate eorum. In hoc enim ostendimus reverentiam ad Deum
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diff changeset
2642 quando facta eius discutere non audemus; Prov. XXV, 2: <i>gloria
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diff changeset
2643 Dei est celare verbum, et gloria regum investigare sermonem</i>. Et
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2644 ideo dicit, quod licet mirarentur, <i>nemo tamen dixit: quid
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diff changeset
2645 quaeris, aut quid loqueris cum ea?</i> Eccli. XXXII, 9: <i>audi
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diff changeset
2646 tacens, et pro reverentia accedet tibi bona gratia</i>. Sed tamen
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diff changeset
2647 sic eruditi erant discipuli ordinem servare, ex reverentia et
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diff changeset
2648 timore filiali ad Christum, ut aliquando quidem confidenter eum
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diff changeset
2649 interrogent de his quae ad eos pertinebant, scilicet quando
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diff changeset
2650 Christus aliqua proponebat ad eos pertinentia, quae eorum
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diff changeset
2651 capacitatem transcendebant; Eccli. XXXII, 10: <i>adolescens, vix
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diff changeset
2652 loquere in causa tua</i>. Aliquando vero eum non interrogent, in
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diff changeset
2653 his scilicet quae ad eos non pertinebant, sicut hic. Consequenter
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diff changeset
2654 cum dicit <i>reliquit ergo hydriam suam mulier, et abiit in
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diff changeset
2655 civitatem</i>, ponitur fructus proveniens ex parte mulieris,
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diff changeset
2656 officium apostolorum annuntiando assumentis: et ponuntur tria, quae
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diff changeset
2657 colligi possunt ex dictis et factis eius: scilicet devotionis
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diff changeset
2658 affectus; secundo praedicationis modus, ibi <i>dicit illis
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diff changeset
2659 hominibus: venite, et videte hominem, qui dixit mihi omnia
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diff changeset
2660 quaecumque feci</i>; tertio praedicationis effectus, ibi <i>et
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diff changeset
2661 exierunt de civitate, et veniebant ad eum</i>. Affectus autem
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diff changeset
2662 mulieris apparet ex duobus. Primo ex hoc quod prae magnitudine
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diff changeset
2663 devotionis, illud pro quo specialiter venerat ad fontem, quasi
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diff changeset
2664 oblita, dereliquit aquam et hydriam: unde dicit, quod <i>reliquit
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diff changeset
2665 mulier hydriam suam, et abiit in civitatem</i>, annuntiare scilicet
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parents: 30
diff changeset
2666 magnalia de Christo, non curans de corporeo commodo propter
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diff changeset
2667 utilitatem aliorum. In quo sequitur apostolorum exemplum, qui, ut
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diff changeset
2668 dicitur Matth. IV, 20: <i>relictis retibus, secuti sunt
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diff changeset
2669 dominum</i>. Per hydriam autem intelligitur cupiditas saeculi, per
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diff changeset
2670 quam de profundo tenebrarum, cuius imaginem puteus gerit, idest de
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diff changeset
2671 terrena conversatione, homines hauriunt voluptates. Qui ergo
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diff changeset
2672 cupiditates saeculi propter Deum derelinquunt, hydriam
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diff changeset
2673 derelinquunt; II Tim. II, 4: <i>nemo militans Deo, implicat se
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diff changeset
2674 negotiis saecularibus</i>. Secundo vero apparet ex multitudine
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diff changeset
2675 eorum quibus annuntiat: quia non uni tantum, nec duobus vel tribus,
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diff changeset
2676 sed toti civitati, unde <i>abiit in civitatem</i>: in quo
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diff changeset
2677 significatur apostolorum officium, quibus committit dominus, Matth.
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diff changeset
2678 ult., 19: <i>euntes docete omnes gentes</i>, infra c. XV, 16:
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diff changeset
2679 <i>posui vos ut eatis, et fructum afferatis</i>. Praedicationis
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diff changeset
2680 autem modus innuitur cum dicit <i>et dicit illis hominibus</i>
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diff changeset
2681 etc., ubi primo invitat ad Christi visionem cum dicit <i>venite, et
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diff changeset
2682 videte hominem</i>. Audierat enim mulier ista a Christo, quod ego
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parents: 30
diff changeset
2683 sum Christus; sed non statim dixit quod venirent ad Christum, seu
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parents: 30
diff changeset
2684 crederent, ne daret occasionem blasphemandi; et ideo a principio
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diff changeset
2685 dixit ea de Christo quae credibilia erant et in propatulo, scilicet
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diff changeset
2686 quod esset homo; Phil. II, 7: <i>in similitudinem hominum
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diff changeset
2687 factus</i>. Nec dixit credite, sed <i>venite, et videte</i>; quia
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diff changeset
2688 manifeste noverat, quod si gustarent de illo fonte, eum videndo,
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parents: 30
diff changeset
2689 eadem paterentur quae et ipsa; Ps. c. LXV, 16: <i>venite, et
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diff changeset
2690 narrabo quanta fecit animae meae</i>. Nihilominus tamen in hoc veri
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parents: 30
diff changeset
2691 praedicatoris imitatur exemplum, non ad se homines, sed ad Christum
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diff changeset
2692 vocando; II Cor. IV, v. 5: <i>non enim praedicamus nosmetipsos, sed
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diff changeset
2693 Christum</i>. Secundo ponit divinitatis Christi indicium, cum dicit
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diff changeset
2694 <i>qui dixit mihi omnia quaecumque feci</i>, scilicet quot viros
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diff changeset
2695 habuerat. Hoc enim est divinitatis officium et indicium quod
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diff changeset
2696 occulta et secreta cordium manifestet. Et licet illa quae fecerat,
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parents: 30
diff changeset
2697 ad confusionem suam pertinerent, nihilominus tamen non est
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parents: 30
diff changeset
2698 verecundata referre: nam, ut Chrysostomus dicit, anima cum ignita
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diff changeset
2699 fuerit igne divino, ad nihil eorum quae sunt in terra de reliquo
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diff changeset
2700 respicit, neque ad gloriam, nec ad verecundiam; sed ad illam solam,
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diff changeset
2701 quae detinet eam, flammam. Tertio autem concludit Christi
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diff changeset
2702 maiestatem, dicens <i>numquid ipse est Christus?</i> Non est ausa
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diff changeset
2703 asserendo ostendere quod esset Christus, ne videretur alios velle
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diff changeset
2704 docere; et ipsi ex hoc irati exire ad eum nollent. Neque tamen
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diff changeset
2705 totaliter hoc siluit; sed sub quaestione, quasi hoc eorum iudicio
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diff changeset
2706 committens, proposuit dicens <i>numquid non ipse est Christus?</i>
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diff changeset
2707 Hic enim facilior modus est suadendi. Per hanc autem mulierem, quae
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diff changeset
2708 infimae conditionis est, signatur apostolorum praedicantium modus:
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diff changeset
2709 quia, ut dicitur I Cor. c. I, 26: <i>non multi sapientes, non multi
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diff changeset
2710 potentes secundum carnem (...), sed quae stulta sunt mundi elegit
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diff changeset
2711 Deus, ut confundat sapientes</i>. Unde Prov. IX, 3, ipsi apostoli
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diff changeset
2712 ancillae dicuntur: <i>misit</i>, inquit sapientia divina, scilicet
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diff changeset
2713 apostolos, filius Dei, <i>ancillas suas</i>, scilicet apostolos,
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2714 <i>vocare ad arcem</i>. Fructus autem praedicationis ponitur ibi
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diff changeset
2715 <i>et exierunt de civitate</i> ad quam iverat mulier, et veniebant
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2716 ad ipsum, scilicet Christum: in quo datur intelligi, quod si ad
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2717 Christum ire volumus, oportet nos exire de civitate; idest, amorem
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diff changeset
2718 carnalis cupiditatis deponere; Hebr. XIII, 13: <i>exeamus ad eum
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diff changeset
2719 extra castra, improperium eius portantes</i>. Consequenter cum
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diff changeset
2720 dicit <i>interea rogabant eum discipuli</i> etc., manifestatur
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diff changeset
2721 effectus spiritualis doctrinae: et primo per doctrinam Christi ad
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diff changeset
2722 discipulos; secundo per effectum operis in alios, ibi <i>ex
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diff changeset
2723 civitate autem illa multi crediderunt</i>. Circa primum duo facit.
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diff changeset
2724 Primo ponitur occasio manifestationis huius fructus; secundo
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diff changeset
2725 ponitur ipsa manifestatio <i>ille autem dixit eis: ego cibum habeo
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diff changeset
2726 manducare quem vos nescitis</i>. Occasio autem manifestationis
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diff changeset
2727 sumitur ex instantia discipulorum ad hoc ut Christus manducaret; et
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diff changeset
2728 ideo dicit <i>interea</i>, idest, inter mulieris verba et
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diff changeset
2729 locutionem Christi cum ea, et inter tempus adventus Samaritanorum,
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diff changeset
2730 <i>rogabant eum</i>, scilicet Christum, <i>discipuli eius,
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diff changeset
2731 dicentes: Rabbi, manduca</i>; arbitrantes hoc tempus fore aptum ad
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diff changeset
2732 prandium, antequam multitudo eorum concurreret. Non enim coram
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diff changeset
2733 aliquo advena sibi escas propinabant: unde dicitur Mc. VI, 31, quod
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diff changeset
2734 tanta multitudo confluebat ad eum, quod non habebat tempus
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diff changeset
2735 manducandi. Hunc autem fructum manifestat, data sibi occasione
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diff changeset
2736 dicens <i>ille autem dixit eis</i> etc.: ubi primo ponit fructum
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diff changeset
2737 figurata locutione; secundo innuitur tarditas discipulorum ad
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diff changeset
2738 intelligendum, ibi <i>dicebant ergo discipuli eius</i>; tertio
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diff changeset
2739 exponit dominus quae dixerat, ibi <i>dixit eis Iesus: meus cibus
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diff changeset
2740 est ut faciam voluntatem eius qui misit me</i>. Fructus autem
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diff changeset
2741 spiritualis doctrinae proponitur sub figura cibi et refectionis; et
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diff changeset
2742 ideo dicit <i>ego cibum habeo manducare</i>. Et sciendum quod sicut
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diff changeset
2743 refectio corporalis non est perfecta nisi cibo iungatur potus, et e
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diff changeset
2744 converso; ita etiam ad spiritualem refectionem utrumque haberi
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diff changeset
2745 debet; Eccli. XV, 3: <i>cibavit illum dominus pane vitae et
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diff changeset
2746 intellectus</i>, ecce cibus, <i>et aqua sapientiae salutaris</i>,
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diff changeset
2747 ecce potus, <i>potavit illum</i>. Ideo congrue post poculi
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diff changeset
2748 negotium, quo Samaritana potata fuerat, conveniens erat et de cibo
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diff changeset
2749 disceptare: et sicut per aquam intelligitur sapientia salutaris,
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diff changeset
2750 ita per cibum intelligitur operatio bona. Cibus autem iste quem
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diff changeset
2751 Christus manducare habebat, est salus hominum, quam quaerebat:
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diff changeset
2752 ostendens per hoc quod dicit se cibum habere manducare, quantum
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diff changeset
2753 desiderium habet salutis nostrae. Sicut enim nobis cum esurimus,
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diff changeset
2754 concupiscibile est manducare, ita et ei salvare nos; Prov. VIII,
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diff changeset
2755 31: <i>deliciae meae sunt esse cum filiis hominum</i>. Et ideo
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diff changeset
2756 dicit <i>cibum</i>, idest conversionem gentium, <i>habeo manducare
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diff changeset
2757 quem vos nescitis</i>: quia non poterant adhuc praecognoscere
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diff changeset
2758 conversionem gentium. Vel aliter, secundum Origenem, contingit
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diff changeset
2759 sicut de cibo corporali, ita et de spirituali; non enim eadem
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diff changeset
2760 quantitas omnibus sufficit, sed uni quidem maior quantitas
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diff changeset
2761 necessaria est, alteri minor; et uni quidem sanum est quod alteri
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diff changeset
2762 nocet. Eodem modo in spirituali refectione: non enim eadem
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diff changeset
2763 qualitas, seu quantitas doctrinae spiritualis adhibenda est
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diff changeset
2764 singulis, sed secundum dispositionis congruitatem et capacitatem
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diff changeset
2765 hominum. Nam, secundum apostolum: <i>nuper geniti infantes
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diff changeset
2766 rationabile lac appetunt</i>. Perfectorum autem est solidus cibus:
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diff changeset
2767 unde Origenes dicit, quod ille qui est altioris doctrinae, et aliis
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diff changeset
2768 in spiritualibus praeest, potest hoc verbum dicere infirmis et
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diff changeset
2769 debilioris intellectus existentibus. Et sic apostolus loquitur, I
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diff changeset
2770 Cor. III, 1: <i>tamquam parvulis in Christo, lac vobis potum dedi,
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diff changeset
2771 non escam</i>. Et hoc multo amplius veridicus Iesus dicere potest
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diff changeset
2772 <i>cibum habeo manducare</i>; infra XVI, 12: <i>multa habeo vobis
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diff changeset
2773 dicere quae non potestis portare modo</i>. Tarditas autem
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diff changeset
2774 intellectus discipulorum innuitur ex hoc quod ea quae dixit dominus
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diff changeset
2775 de cibo spirituali, intelligebant de corporali: adhuc enim et ipsi
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diff changeset
2776 sine intellectu erant, secundum illud Matth. XV, 16. <i>Et ideo
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diff changeset
2777 dicebant discipuli ad invicem</i> et cetera. Non est ergo mirum, si
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diff changeset
2778 mulier illa Samaritana spiritualem aquam non intelligebat; ecce
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diff changeset
2779 enim quod discipuli Iudaei spiritualem non intelligunt escam. In
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diff changeset
2780 hoc autem quod dicunt adinvicem <i>numquid aliquis attulit ei?</i>
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diff changeset
2781 Consuetudinem Christi debemus attendere, quia cibos ab aliis
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diff changeset
2782 oblatos solebat accipere: non quod bonis nostris indigeret, quia
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diff changeset
2783 <i>bonorum nostrorum non indiget</i>, ut dicitur in Ps. XV, 2, nec
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diff changeset
2784 esca hominum, quia dat escam omni carni. Sed quare quaerebat, et ab
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parents: 30
diff changeset
2785 aliis accipiebat? Propter duo. Primo ut dantes et afferentes,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
2786 meritum consequerentur; secundo, ut daret Christus exemplum, quod
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diff changeset
2787 vacantes spiritualibus non erubescant paupertatem, nec grave putent
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diff changeset
2788 ab aliis nutriri. Proprium est enim doctoribus alios habere
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diff changeset
2789 procuratores ciborum, ut ipsi de nullo curantes, verbi
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diff changeset
2790 ministrationem sollicite procurent, ut dicit Chrysostomus. Et hoc
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parents: 30
diff changeset
2791 idem habetur in Glossa. I Tim. c. V, 17: <i>qui bene praesunt
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diff changeset
2792 presbyteri, duplici honore digni habeantur, maxime qui laborant in
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diff changeset
2793 verbo et doctrina</i>.</p>
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diff changeset
2794 <br />
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diff changeset
2795 <div class="D">Lectio 4</div>
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diff changeset
2796 <p title="Super Io., cap. 4 l. 4"><a name="87447"><span class=
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diff changeset
2797 "ref">[87447] Super Io., cap. 4 l. 4</span></a> Posita tarditate
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diff changeset
2798 intellectus discipulorum circa figuratam locutionem, hic
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parents: 30
diff changeset
2799 consequenter dominus explanat eam, et primo ponit explanationem
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diff changeset
2800 figuratae locutionis; secundo adhibet similitudinem, ibi <i>nonne
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diff changeset
2801 vos dicitis, quia adhuc quatuor menses sunt, et messis venit?</i>
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diff changeset
2802 Circa primum sciendum est, quod sicut Christus supra explanavit
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diff changeset
2803 mulieri, quod figuraliter ei proposuit de aqua, sic et apostolis
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diff changeset
2804 explanat quod figuraliter eis de cibo proposuit, sed aliter et
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diff changeset
2805 aliter: nam apostolis tamquam capacioribus absque verborum
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diff changeset
2806 involutione expositionem statim proponit; mulierem autem, utpote
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diff changeset
2807 minus capacem, per multa verba ad veritatis cognitionem perducit.
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diff changeset
2808 Hoc autem quod dicit <i>meus cibus est ut faciam voluntatem eius
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diff changeset
2809 qui misit me, ut perficiam eius opus</i>, satis rationabilem habet
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diff changeset
2810 causam. Cum enim cibus corporalis sustentet hominem, et perficiat
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diff changeset
2811 ipsum, ille est spiritualis cibus animae, et creaturae rationalis,
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diff changeset
2812 quo sustentatur et perficitur. Hoc autem est ut coniungatur suo
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diff changeset
2813 fini et ut sequatur regulam superiorem; quod David intelligens
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diff changeset
2814 dicebat, Ps. LXXII, 27: <i>mihi autem adhaerere Deo bonum est</i>.
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diff changeset
2815 Et ideo Christus secundum quod homo, convenienter suum cibum esse
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diff changeset
2816 dicit, ut Dei faciat voluntatem, et ut perficiat opus eius. Et haec
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diff changeset
2817 quidem duo possunt intelligi ut unum: ita tamen quod secundum sit
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diff changeset
2818 expositio primi. Vel possunt intelligi ut aliud et aliud. Si autem
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diff changeset
2819 intelligantur ut unum, tunc est sensus: <i>meus cibus est</i>,
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diff changeset
2820 idest, in hoc est firmitas et sustentatio mea, <i>ut faciam
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diff changeset
2821 voluntatem eius qui misit me</i>, secundum illud Ps. XXXIX, 9:
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diff changeset
2822 <i>facere voluntatem tuam, Deus meus, volui, et legem tuam in medio
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diff changeset
2823 cordis mei</i>; infra VI, 38: <i>descendi de caelo, non ut faciam
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diff changeset
2824 voluntatem meam, sed voluntatem eius qui misit me</i>. Sed quia
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diff changeset
2825 facere voluntatem alicuius intelligitur dupliciter: uno modo ut
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diff changeset
2826 faciat eum velle, alio modo ut opere compleat illud quod scit eum
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diff changeset
2827 velle; ideo dominus exponens quid sit facere voluntatem eius qui
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diff changeset
2828 misit eum, dicit hoc scilicet esse <i>ut perficiam opus eius</i>,
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diff changeset
2829 idest, ut compleam opera quae scio eum velle; infra IX, 4: <i>me
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diff changeset
2830 oportet operari opera eius qui misit me donec dies est</i>. Si
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diff changeset
2831 autem intelligatur ut aliud et aliud; sic sciendum est, quod
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diff changeset
2832 Christus duo fecit in mundo isto. Primo docuit veritatem,
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diff changeset
2833 invitando, et vocando ad fidem: et in hoc complevit voluntatem
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diff changeset
2834 patris; infra VI, 40: <i>haec est voluntas patris qui misit me, ut
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diff changeset
2835 omnis qui videt filium et credit in eum, habeat vitam aeternam</i>.
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diff changeset
2836 Secundo consummavit ipsam veritatem, aperiendo per passionem suam
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diff changeset
2837 in nobis ianuam vitae, dando potestatem perveniendi ad consummatam
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diff changeset
2838 veritatem; infra XVII, 4: <i>opus consummavi quod dedisti ut
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diff changeset
2839 faciam</i>. Sic ergo dicit <i>meus cibus est ut faciam voluntatem
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diff changeset
2840 eius qui misit me</i>, vocando homines ad fidem, <i>ut perficiam
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diff changeset
2841 opus eius</i>, perducendo eos ad perfectum. Vel, secundum Origenem,
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diff changeset
2842 omnis homo qui bene operatur, ad duo debet dirigere suam
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diff changeset
2843 intentionem, scilicet ad honorem Dei, et ad utilitatem proximi:
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diff changeset
2844 quia, sicut dicitur I Tim. I, 5: <i>finis praecepti est
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diff changeset
2845 caritas</i>: quae continet amorem Dei et proximi. Et sic quando
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diff changeset
2846 aliquid facimus propter Deum, finis praecepti est Deus; quando vero
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diff changeset
2847 propter utilitatem proximi, finis praecepti est proximus. Secundum
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diff changeset
2848 hoc ergo dicit Christus <i>meus cibus est ut faciam voluntatem
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diff changeset
2849 Dei</i>, idest ut intentionem meam dirigam et regulem in his quae
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diff changeset
2850 sunt ad honorem Dei, <i>ut perficiam opus eius</i>, idest, ea
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diff changeset
2851 faciam quae sunt ad utilitatem et perfectionem hominis. Sed contra,
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parents: 30
diff changeset
2852 Dei perfecta sunt opera: non ergo convenienter dicitur opera
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diff changeset
2853 perfici Dei. Respondeo dicendum, quod inter ceteras creaturas
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parents: 30
diff changeset
2854 inferiores homo est speciale opus Dei, quia ad imaginem et
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diff changeset
2855 similitudinem suam fecit illum Gen. I, 26. Et hoc opus in principio
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diff changeset
2856 quidem perfectum fuit, quia Deus fecit hominem rectum, ut dicitur
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diff changeset
2857 Eccle. VII, 30. Postmodum vero per peccatum hanc perfectionem
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diff changeset
2858 amisit, et a rectitudine recessit. Et ideo ut hoc opus domini
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diff changeset
2859 perfectum esset, reparari indigebat: quod quidem perfectum est per
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diff changeset
2860 Christum, quia dicitur Rom. V, 19: <i>sicut enim per unius hominis
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parents: 30
diff changeset
2861 inobedientiam peccatores constituti sunt multi, ita per unius
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diff changeset
2862 obedientiam iusti constituentur multi</i>. Sic Christus dicit <i>ut
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diff changeset
2863 perficiam opus eius</i>, idest ut hominem ad perfectum deducam.
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diff changeset
2864 Consequenter cum dicit <i>nonne vos dicitis quod adhuc quatuor
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diff changeset
2865 menses sunt, et messis venit?</i> etc. ponit similitudinem. Sed
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diff changeset
2866 attende, quod Christus a muliere potum petivit, dicens: <i>da mihi
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diff changeset
2867 bibere</i>, et ideo occasione huius petitionis introduxit
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diff changeset
2868 similitudinem de aqua. Hic vero discipuli inducunt dominum ad
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diff changeset
2869 manducandum: unde et occasione huius introducit dominus
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parents: 30
diff changeset
2870 similitudinem de cibo spirituali, quia idem intelligitur per cibum
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diff changeset
2871 et potum. Sic ergo sunt quidam a quibus Deus petit potum sicut a
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diff changeset
2872 muliere; quidam vero Deo offerunt potum. Sed cibum nullus Deo
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parents: 30
diff changeset
2873 offert nisi prius petierit ab eo Deus: tunc enim Deo cibum
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diff changeset
2874 spiritualem offerimus quando ab eo poscimus salutem nostram, cum
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diff changeset
2875 scilicet petimus: <i>fiat voluntas tua sicut in caelo et in
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diff changeset
2876 terra</i>. Salutem ex nobis ipsis consequi non possumus nisi
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diff changeset
2877 praeventi a gratia praeveniente, secundum illud Thren. ult., 21:
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diff changeset
2878 <i>converte nos, domine, ad te, et convertemur</i>. Ipse ergo prius
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diff changeset
2879 petit qui per praevenientem gratiam nos petere facit. In hac autem
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parents: 30
diff changeset
2880 similitudine primo agit de messe; secundo de messoribus, ibi <i>et
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diff changeset
2881 qui metit, mercedem accipit</i>. Circa primum duo facit. Primo
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diff changeset
2882 ponit similitudinem de messe corporali; secundo de messe
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diff changeset
2883 spirituali, ibi <i>ecce dico vobis: levate oculos vestros</i>, et
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diff changeset
2884 cetera. Per hoc autem quod dicit <i>nonne vos dicitis, quod adhuc
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diff changeset
2885 quatuor menses sunt, et messis venit?</i> Datur intelligi quod
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diff changeset
2886 Christus statim post captionem Ioannis de Iudaea recessit, sicut
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diff changeset
2887 dicitur Matth. IV, 12, et transivit per Samariam; et quod hoc fuit
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diff changeset
2888 in hieme: et Ioannes similiter captus. Unde quia ibi tempestivius
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diff changeset
2889 messes perficiuntur, quatuor menses erant ab illo tempore usque ad
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diff changeset
2890 messem. Dicit ergo <i>nonne vos dicitis</i>, loquendo de messe
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diff changeset
2891 corporali, <i>quod adhuc quatuor menses sunt</i>, qui extant
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diff changeset
2892 futuri, <i>et messis venit?</i> Idest, tempus collectionis messium.
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diff changeset
2893 <i>Sed ecce dico vobis</i>, de spirituali messe loquens, <i>levate
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diff changeset
2894 oculos vestros, et videte regiones, quae albae sunt iam ad
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diff changeset
2895 messem</i>. Ubi sciendum est, quod tempus messium dicitur tempus
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diff changeset
2896 collectionis fructuum: et ideo omnis collectio fructuum comparatur
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diff changeset
2897 tempori messium. Tempus autem collectionis fructuum duplex est.
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diff changeset
2898 Nihil enim prohibet in temporalibus et in spiritualibus, quin illud
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diff changeset
2899 quod est fructus respectu praecedentium, sit etiam semen respectu
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diff changeset
2900 sequentium: nam bona opera sunt fructus spiritualis doctrinae,
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diff changeset
2901 sicut fides, et huiusmodi; quae tamen sunt semina vitae aeternae,
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diff changeset
2902 quia per ea ad vitam aeternam pervenitur. Eccli. XXIV, 23 dicit
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diff changeset
2903 sapientia: <i>flores mei</i>, respectu fructus sequentis, <i>sunt
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diff changeset
2904 fructus honoris et honestatis</i>, respectu praecedentium. Secundum
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diff changeset
2905 hoc ergo una est collectio messis spiritualis respectu fructuum
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diff changeset
2906 aeternorum, scilicet congregatio fidelium in vitam aeternam: de qua
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diff changeset
2907 dicitur Matth. XIII, 39: <i>messis est consummatio saeculi</i>. Et
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diff changeset
2908 de ista non agitur hic. Alia est in praesenti. Et hoc potest
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diff changeset
2909 intelligi dupliciter. Uno modo collectio fructuum, scilicet
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diff changeset
2910 fidelium in Ecclesia congregandorum conversio; alio modo ipsa
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diff changeset
2911 cognitio veritatis, qua aliquis fructum veritatis in anima sua
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diff changeset
2912 congregat: et de utraque secundum diversas expositiones hic agitur.
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diff changeset
2913 De prima, secundum Augustinum et Chrysostomum, hoc modo: <i>vos
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diff changeset
2914 dicitis</i>, quoniam adhuc non est tempus corporalis messis; sed
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diff changeset
2915 non sic est de messe spirituali, <i>immo ecce dico vobis: levate
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diff changeset
2916 oculos vestros</i>, scilicet mentis per considerationem, vel oculos
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diff changeset
2917 etiam corporis, <i>et videte regiones, quoniam albae sunt iam ad
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diff changeset
2918 messem</i>: quia scilicet tota regio plena erat Samaritanis ad
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diff changeset
2919 Christum exeuntibus. Hoc autem quod dicit <i>albae sunt</i>,
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diff changeset
2920 metaphoricum est: cum enim segetes dealbatae sunt, signum est quod
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diff changeset
2921 sunt praeparatae ad messem. Nihil aliud per hoc significare voluit
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diff changeset
2922 quam quod homines ad salutem et susceptionem verbi parati erant ei.
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diff changeset
2923 Unde dicit <i>videte regiones</i>, quia non solum Iudaei, sed etiam
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diff changeset
2924 gentiles parati sunt ad fidem. Matth. c. IX, 37: <i>messis quidem
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diff changeset
2925 multa, operarii autem pauci</i>. Et sicut messes dealbantur propter
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diff changeset
2926 praesentiam solis aestivo tempore magis ferventis, ita et homines
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diff changeset
2927 per adventum solis iustitiae, scilicet Christi, et praedicationem
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diff changeset
2928 atque virtutem suam, praeparabantur ad salutem. Et de isto sole
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diff changeset
2929 dicitur Mal. IV, 2: <i>vobis timentibus nomen meum orietur sol
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diff changeset
2930 iustitiae</i>. Et inde est quod tempus adventus eius dicitur tempus
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diff changeset
2931 plenitudinis; Gal. IV, 4: <i>cum ergo venit plenitudo temporis,
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diff changeset
2932 misit Deus filium suum</i>. De secunda autem collectione messis,
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diff changeset
2933 idest veritatis in anima, exponit Origenes, qui dicit, quod tot
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diff changeset
2934 fructus veritatis colligit in messe, quot quis veritates cognoscit.
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diff changeset
2935 Et vult, quod totum hoc quod dicitur <i>nonne vos dicitis quoniam
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diff changeset
2936 adhuc quatuor menses sunt et messis venit? Et ecce dico vobis:
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diff changeset
2937 levate oculos vestros, et videte regiones, quia albae sunt iam ad
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diff changeset
2938 messem</i>, intelligatur parabolice dictum. Et secundum hoc duo
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diff changeset
2939 facit dominus in verbis istis. Primo ponit falsam opinionem
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diff changeset
2940 quorumdam; secundo excludit eam, ibi <i>ego dico vobis</i>. Opinio
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diff changeset
2941 namque quorumdam erat quod nulla veritas alicuius rei haberi possit
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diff changeset
2942 ab homine et ex hoc derivata est haeresis Academicorum dicentium
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diff changeset
2943 nihil pro certo sciri posse in vita ista; iuxta quod dicitur Eccle.
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diff changeset
2944 VII, v. 24: <i>cuncta tentavi in sapientia. Dixi: sapiens efficiar.
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diff changeset
2945 Illa autem recessit a me multo magis quam fuerat</i>. Hanc ergo
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diff changeset
2946 opinionem tangit dominus, dicens <i>nonne vos dicitis, quoniam
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diff changeset
2947 adhuc quatuor menses sunt, et messis venit?</i> Idest, tota vita
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diff changeset
2948 praesens, in qua homo quatuor elementis deservit, finiri oportet ut
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diff changeset
2949 post eam collectio veritatis habeatur in alia vita. Sed hanc
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diff changeset
2950 opinionem consequenter excludit cum dicit: non est ita; sed <i>ecce
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diff changeset
2951 dico vobis: levate oculos vestros</i>. Hoc enim in sacra Scriptura
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diff changeset
2952 dici consuevit quandocumque aliquod subtile et altum considerandum
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diff changeset
2953 praecipitur, Is. XL, 26: <i>levate in excelsum oculos vestros, et
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diff changeset
2954 videte quis creavit haec</i>. Nam oculi quando non sunt elevati a
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diff changeset
2955 terrenis, vel a concupiscentia carnali, non sunt idonei ad
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diff changeset
2956 cognitionem spiritualis fructus: nam quandoque deprimuntur ad
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diff changeset
2957 terrena, retracti a consideratione divinorum, secundum illud Ps.
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diff changeset
2958 XVI, 11: <i>oculos suos statuerunt declinare in terram</i>,
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diff changeset
2959 quandoque excaecantur per concupiscentiam, Dan. XIII, 9: <i>et
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diff changeset
2960 declinaverunt oculos suos, ut non viderent caelum, neque
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diff changeset
2961 recordarentur iudiciorum Dei</i>. Dicit ergo <i>levate oculos
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diff changeset
2962 vestros, et videte regiones, quoniam albae sunt iam ad messem</i>,
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diff changeset
2963 idest, ita dispositae, quod ex eis veritas sciri potest: nam per
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diff changeset
2964 regiones specialiter intelliguntur omnia ex quibus veritas accipi
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diff changeset
2965 potest. Et hae specialiter sunt Scripturae. Infra V, 39:
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diff changeset
2966 <i>scrutamini Scripturas (...) quia ipsae testimonium perhibent de
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diff changeset
2967 me</i>. Et hae regiones erant quidem in veteri testamento; sed non
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diff changeset
2968 erant albae ad messem, quia homines non poterant ex eis spiritualem
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diff changeset
2969 fructum accipere quousque Christus venit, qui eas dealbavit,
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diff changeset
2970 aperiendo eorum intellectum; Lc. ult., 45: <i>aperuit illis sensum,
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diff changeset
2971 ut intelligerent Scripturas</i>. Item creaturae sunt messes, ex
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diff changeset
2972 quibus colligitur fructus veritatis; ad Rom. I, 20: <i>invisibilia
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diff changeset
2973 Dei per ea quae facta sunt, intellecta conspiciuntur</i>. Sed tamen
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diff changeset
2974 gentiles qui earum cognitioni insistebant, erroris potius quam
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diff changeset
2975 veritatis fructus ex eis colligebant: quia, ut ibidem dicitur,
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diff changeset
2976 <i>servierunt creaturae potius quam creatori</i>. Et ideo nondum
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diff changeset
2977 albae erant; sed Christo veniente, albae factae sunt ad messem.
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2978 Consequenter cum dicit <i>et qui metit, mercedem accipit</i>, agit
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diff changeset
2979 de messoribus: et circa hoc primo ponit messorum praemium; secundo
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diff changeset
2980 inducit proverbium, ibi <i>in hoc enim est verbum verum</i>; tertio
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diff changeset
2981 exponit, idest adaptat ipsum, ibi <i>ego misi vos metere</i>.
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diff changeset
2982 Quantum ad primum notandum est quod dominus exponens supra quod de
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diff changeset
2983 aqua dixerat spirituali, proposuit conditionem, per quam aqua
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diff changeset
2984 spiritualis differt a corporali: quia scilicet qui biberit ex aqua
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diff changeset
2985 corporali sitiet iterum qui vero biberit ex aqua spirituali non
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diff changeset
2986 sitiet in aeternum. Eodem modo etiam hic exponens quod dicit de
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diff changeset
2987 messe, proponit quod dissimile est inter messem corporalem et
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diff changeset
2988 spiritualem; unde tria proponit. Unum quidem secundum quod
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diff changeset
2989 attenditur similitudo utriusque messis, scilicet quod qui metit tam
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diff changeset
2990 in corporali messe quam in spirituali, mercedem accipit. Ille autem
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diff changeset
2991 metit spiritualiter, qui congregat fideles in Ecclesia, vel qui
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diff changeset
2992 colligit fructus veritatis in anima sua. Et uterque mercedem
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diff changeset
2993 accipit, secundum illud I Cor. III, 8: <i>unusquisque propriam
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2994 mercedem accipiet secundum suum laborem</i>. Duo alia proponit,
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diff changeset
2995 secundum quae attenditur dissimilitudo. Primo quidem, quia fructus
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diff changeset
2996 messoris, qui metit messem corporalem, pertinet ad vitam
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diff changeset
2997 corporalem; sed fructus eius qui metit messem spiritualem, pertinet
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2998 ad vitam aeternam. Et ideo dicit <i>et congregat</i>, ille scilicet
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diff changeset
2999 qui metit spiritualiter, <i>fructum in vitam aeternam</i>, scilicet
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diff changeset
3000 fideles qui ad vitam aeternam pervenerint; Rom. VI, 22: <i>habetis
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diff changeset
3001 fructum vestrum in sanctificationem, finem vero vitam aeternam</i>.
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diff changeset
3002 Vel ipsam cognitionem et expositionem veritatis per quam homo
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diff changeset
3003 acquirit vitam aeternam. Eccli. XXIV, v. 31: <i>qui elucidant me,
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diff changeset
3004 vitam aeternam habebunt</i>. Secundo vero attenditur dissimilitudo:
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diff changeset
3005 quia in messe corporali ad miseriam reputatur quod unus seminet et
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diff changeset
3006 alius metat, unde qui seminat tristatur de hoc quod alius metit;
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diff changeset
3007 sed in semine spirituali aliter est, quia <i>qui seminat simul
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diff changeset
3008 gaudet, et qui metit</i>. Et quidem, secundum Chrysostomum et
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diff changeset
3009 Augustinum, seminantes semen spirituale sunt patres veteris
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diff changeset
3010 testamenti et prophetae: nam, ut dicitur Lc. VIII, 11, <i>semen est
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diff changeset
3011 verbum Dei</i> quod Moyses et prophetae seminaverunt in Iudaea; sed
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diff changeset
3012 apostoli messuerunt, quia ipsi quod intendebant, scilicet homines
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diff changeset
3013 adducere ad Christum, efficere non potuerunt, quod tamen apostoli
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3014 fecerunt. Et ideo utrique simul gaudent, scilicet apostoli et
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diff changeset
3015 prophetae, in una mansione gloriae, de conversione fidelium; Is.
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diff changeset
3016 LI, 3: <i>gaudium et laetitia invenietur in ea, gratiarum actio et
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diff changeset
3017 vox laudis</i>. Et per hoc confutatur haeresis Manichaeorum
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diff changeset
3018 damnantium patres veteris testamenti; cum tamen, ut hic dominus
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diff changeset
3019 dicit, simul gaudebunt cum apostolis. Secundum Origenem vero,
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diff changeset
3020 seminantes in qualibet facultate dicuntur illi qui quaelibet illius
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diff changeset
3021 facultatis principia tradunt; metentes vero qui ex illis procedunt
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3022 ulterius: et hoc multo magis in ista, quae est omnium scientiarum
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3023 scientia. Prophetae seminantes sunt, quia multa de divinis
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3024 tradiderunt; messores vero sunt apostoli, qui ea quae non
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diff changeset
3025 manifestaverunt prophetae hominibus, praedicando et docendo
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diff changeset
3026 revelaverunt. Eph. III, 5: <i>quod aliis generationibus non est
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3027 agnitum (...) sicut nunc revelatum est sanctis apostolis eius</i>.
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3028 Consequenter cum dicit <i>in hoc enim est verbum verum</i> etc.,
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diff changeset
3029 inducitur proverbium; quasi dicat, quod <i>in hoc</i>, idest in
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diff changeset
3030 isto facto, <i>verum est verbum</i>, idest impletur vulgare
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diff changeset
3031 proverbium, quod erat apud Iudaeos, scilicet unus seminat et alius
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diff changeset
3032 metit. Quod proverbium derivari videtur ex eo quod dicitur Lev.
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diff changeset
3033 XXVI, 16: <i>seretis frustra segetem, quae ab hostibus
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diff changeset
3034 devorabitur</i>. Ex quo consueverunt Iudaei, quando aliquis in re
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diff changeset
3035 aliqua laborabat, et alius inde gaudebat, huiusmodi proverbium
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diff changeset
3036 proferre. Hoc est ergo quod dominus dicit: in hoc quod prophetae
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diff changeset
3037 seminaverunt et laboraverunt, et vos metitis et gaudetis, impletur
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diff changeset
3038 proverbium. Vel aliter. <i>In hoc verbum verum est</i>, scilicet
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diff changeset
3039 quod ego dico, <i>quod alius est qui seminat, et alius qui
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diff changeset
3040 metit</i>; quia vos metetis fructus ex laboribus prophetarum. Sed
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diff changeset
3041 prophetae quidem et apostoli alii sunt, non in fide: quia et illi
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diff changeset
3042 et isti fidem habuerunt, Rom. c. III, 21: <i>nunc autem sine lege
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diff changeset
3043 iustitia Dei manifestata est, testificata a lege et prophetis</i>,
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diff changeset
3044 sunt tamen alii in conversatione: quia prophetae vivebant sub
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diff changeset
3045 caeremoniis legalibus, a quibus Christiani et apostoli liberi sunt.
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diff changeset
3046 Gal. c. IV, 3: <i>et cum essemus parvuli, sub elementis huius mundi
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diff changeset
3047 eramus servientes. At ubi venit plenitudo temporis, misit Deus
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diff changeset
3048 filium suum factum ex muliere, factum sub lege, ut eos qui sub lege
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diff changeset
3049 erant redimeret, ut adoptionem filiorum reciperemus</i>. Et licet
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diff changeset
3050 disparis temporis labores habuerint apostoli et prophetae, tamen
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diff changeset
3051 gaudio pariter perfruentur, et mercedem accipient <i>in vitam
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parents: 30
diff changeset
3052 aeternam: ut simul gaudeat qui seminat et qui metit</i>. Et hoc
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diff changeset
3053 praefiguratum fuit in transfiguratione Christi, ubi omnes gloriam
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diff changeset
3054 suam habuerunt, et patres veteris testamenti, scilicet Moyses et
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diff changeset
3055 Elias, et patres novi testamenti, scilicet Petrus, Ioannes et
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diff changeset
3056 Iacobus: dans per hoc intelligere, quod in illa futura gloria simul
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diff changeset
3057 gaudent novi et veteris testamenti iusti. Consequenter cum dicit
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diff changeset
3058 <i>ego misi vos metere quod non laborastis</i>, adaptat proverbium
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diff changeset
3059 ad propositum, et primo dicit apostolos esse messores; secundo
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diff changeset
3060 ostendit esse laboratores, ibi <i>alii laboraverunt, et vos in
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parents: 30
diff changeset
3061 labores eorum introistis</i>. Quantum ad primum dicit: dico quod
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diff changeset
3062 <i>alius est qui metit</i>, quia vos estis messores, <i>alius est
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diff changeset
3063 qui seminat</i>, quia <i>ego misi vos metere quod non
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diff changeset
3064 laborastis</i>. Non autem dicit mittam sed <i>misi</i>, quia bis
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diff changeset
3065 misit eos: semel ante passionem suam ad Iudaeos, cum dixit eis:
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diff changeset
3066 <i>in viam gentium ne abieritis (...) sed ite potius ad oves quae
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diff changeset
3067 perierunt domus Israel</i>, ut dicitur Matth. X, 5. Et quantum ad
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diff changeset
3068 hanc missionem, missi fuerunt metere quod non laboraverunt,
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diff changeset
3069 scilicet ipsos Iudaeos convertere, in quibus prophetae
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diff changeset
3070 laboraverunt. Misit autem eos post resurrectionem ad gentes, dicens
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diff changeset
3071 eis, Mc. ult., 15: <i>euntes in mundum universum, praedicate
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diff changeset
3072 Evangelium omni creaturae</i>. In hac missione missi sunt de novo
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diff changeset
3073 seminare; unde apostolus, Rom. XV, v. 20 et 21: <i>sic autem
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diff changeset
3074 praedicavi Evangelium, ubi non nominatus est Christus, ne super
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diff changeset
3075 alienum fundamentum aedificarem; sed sicut scriptum est: quibus non
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diff changeset
3076 est annuntiatum de eo, videbunt, et qui non audierunt,
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diff changeset
3077 intelligent</i>. Et ideo dicit <i>misi</i>, habens respectum ad
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diff changeset
3078 primam missionem. Sic ergo apostoli sunt messores, sed alii,
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diff changeset
3079 scilicet prophetae, sunt seminatores. Unde dicit <i>alii
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diff changeset
3080 laboraverunt</i>, seminando primordia doctrinae Christi, <i>et vos
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diff changeset
3081 in labores eorum introitis</i>, ad colligendum fructus. Sap. III,
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diff changeset
3082 15: <i>bonorum laborum gloriosus est fructus</i>. Laboraverunt,
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diff changeset
3083 inquam, prophetae, ut adducerent homines ad Christum. Infra V, 46:
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diff changeset
3084 <i>si crederetis Moysi, crederetis forsitan et mihi: de me enim
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parents: 30
diff changeset
3085 ille scripsit. Si autem illius litteris non creditis, quomodo
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diff changeset
3086 verbis meis credetis?</i> Sed non ipsi fructum messuerunt. Unde
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diff changeset
3087 secundum hoc dicebat Is. c. XLIX, 4: <i>in vacuum laboravi, et sine
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diff changeset
3088 causa: vane fortitudinem meam consumpsi</i>.</p>
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diff changeset
3089 <br />
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diff changeset
3090 <div class="D">Lectio 5</div>
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diff changeset
3091 <p title="Super Io., cap. 4 l. 5"><a name="87448"><span class=
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diff changeset
3092 "ref">[87448] Super Io., cap. 4 l. 5</span></a> Supra dominus
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diff changeset
3093 praenuntiavit apostolis fructum qui Samaritanis provenerat ex
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diff changeset
3094 praedicatione mulieris; hic autem Evangelista agit de isto fructu,
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diff changeset
3095 et primo ponitur fructus proveniens ex praedicatione mulieris;
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diff changeset
3096 secundo insinuatur augmentatio ipsius fructus facta per Christum,
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diff changeset
3097 ibi <i>et multo plures crediderunt in eum propter sermonem
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diff changeset
3098 eius</i>. Fructus autem ex praedicatione mulieris proveniens
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diff changeset
3099 ostenditur quantum ad tria. Primo quantum ad fidem, quia, in
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diff changeset
3100 Christum crediderunt; unde dicit <i>ex civitate autem illa</i>, ad
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diff changeset
3101 quam scilicet abierat mulier, <i>multi</i> homines <i>crediderunt
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diff changeset
3102 in eum Samaritanorum</i>, et hoc <i>propter verbum mulieris</i>, a
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diff changeset
3103 qua Christus aquam petierat, <i>testimonium perhibentis</i>, hoc
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diff changeset
3104 scilicet <i>quia dixit mihi omnia quaecumque feci</i>: quod quidem
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diff changeset
3105 testimonium satis inducens erat ad credendum Christo. Cum enim quae
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diff changeset
3106 Christus dixerat pertinerent ad defectuum suorum manifestationem,
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diff changeset
3107 nisi ipsa commota fuisset ad credendum, talia non referret: et ideo
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diff changeset
3108 statim ad auditum verborum suorum crediderunt. In quo significatur
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diff changeset
3109 quod fides est ex auditu. Secundo ostenditur fructus quantum ad
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diff changeset
3110 eorum accessum ad Christum: nam ex fide sequitur desiderium rei
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diff changeset
3111 creditae. Et ideo postquam crediderunt, accedunt ad Christum, ut
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diff changeset
3112 perficiantur per eum; unde dicit <i>cum venissent ad illum
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diff changeset
3113 Samaritani</i>. Ps. XXXIII, 6: <i>accedite ad eum, et
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diff changeset
3114 illuminamini</i>. Matth. XI, v. 28: <i>venite ad me, omnes qui
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diff changeset
3115 laboratis et onerati estis, et ego reficiam vos</i>. Tertio quantum
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diff changeset
3116 ad desiderium: nam credenti non solum est necessarium venire ad
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diff changeset
3117 Christum, sed quod habeat eum secum; unde dicit quod <i>rogaverunt
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diff changeset
3118 eum ut ibi maneret. Et mansit ibi duos dies</i>. Manet autem
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diff changeset
3119 dominus nobiscum per caritatem. Infra XIV, 23: <i>si quis diligit
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diff changeset
3120 me, sermonem meum servabit</i>; et paulo post: <i>et mansionem apud
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diff changeset
3121 eum faciemus</i>. Sed manet duos dies, quia duo sunt praecepta
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diff changeset
3122 caritatis, scilicet dilectionis Dei et proximi, in quibus <i>lex
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diff changeset
3123 pendet et prophetae</i>, ut dicitur Matth. c. XXII, 40. Tertia
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diff changeset
3124 autem dies est dies gloriae: Oseae, VI, 3: <i>vivificabit nos post
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diff changeset
3125 duos dies, in die tertia suscitabit nos</i>. Et in hac die non
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diff changeset
3126 mansit ibi, quia Samaritani non erant adhuc capaces gloriae.
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diff changeset
3127 Consequenter cum dicit <i>et multo plures crediderunt in eum
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diff changeset
3128 propter sermonem eius</i>, ponit Evangelista quod fructus
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diff changeset
3129 proveniens ex praedicatione mulieris, augmentatus est ex praesentia
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diff changeset
3130 Christi; et hoc tripliciter. Primo ex multitudine credentium;
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diff changeset
3131 secundo ex modo credendi; tertio ex veritate fidei. Ex multitudine
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diff changeset
3132 credentium augmentatus est, quia propter mulierem multi crediderunt
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diff changeset
3133 in eum; sed <i>multo plures crediderunt propter sermonem eius</i>,
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diff changeset
3134 scilicet Christi. In quo signatur, quod licet multi crediderint per
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diff changeset
3135 prophetas, tamen multo plures conversi sunt ad fidem veniente
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diff changeset
3136 Christo, secundum illud Ps. VII, 8: <i>exurge, domine, in praecepto
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diff changeset
3137 quod mandasti, et synagoga populorum circumdabit te</i>. Secundo
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diff changeset
3138 augmentatus est fructus ex modo credendi; unde dicunt mulieri
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diff changeset
3139 <i>quia iam non propter tuam loquelam credimus</i>. Sed notandum,
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diff changeset
3140 quod tria sunt necessaria ad perfectionem fidei, quae hic per
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diff changeset
3141 ordinem ponuntur. Primo ut sit recta; secundo ut sit prompta;
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diff changeset
3142 tertio ut sit certa. Recta quidem est fides, cum veritati non
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diff changeset
3143 propter aliquod aliud, sed ei propter seipsam obeditur; et quantum
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diff changeset
3144 ad hoc dicit, quod <i>mulieri dicebant</i>, quod iam
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diff changeset
3145 <i>credimus</i> veritati, <i>non propter tuam loquelam</i>, sed
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diff changeset
3146 propter ipsam veritatem. Inducunt autem nos ad fidem Christi tria.
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diff changeset
3147 Primo quidem ratio naturalis. Ad Rom. I, 20: <i>invisibilia Dei a
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diff changeset
3148 creatura mundi per ea quae facta sunt, intellecta
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diff changeset
3149 conspiciuntur</i>. Secundo testimonia legis et prophetarum. Rom.
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diff changeset
3150 III, v. 21: <i>nunc autem iustitia Dei sine lege manifestata est,
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diff changeset
3151 testificata a lege et prophetis</i>. Tertio praedicatio apostolorum
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diff changeset
3152 et aliorum. Rom. X, 14: <i>quomodo credent sine praedicante?</i>
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diff changeset
3153 Sed quando per hoc homo manuductus credit, tunc potest dicere, quod
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diff changeset
3154 propter nullum istorum credit: nec propter rationem naturalem, nec
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diff changeset
3155 propter testimonia legis, nec propter praedicationem aliorum, sed
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diff changeset
3156 propter ipsam veritatem tantum; Gen. XV, 6: <i>credidit Abraham
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diff changeset
3157 Deo, et reputatum est ei ad iustitiam</i>. Prompta quidem est
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diff changeset
3158 fides, si cito credit: et hoc erat in istis, quia ad solum auditum
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diff changeset
3159 conversi erant ad Deum; unde dicunt <i>ipsi enim audivimus, et
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diff changeset
3160 tamen credimus ei, et scimus quia hic est vere salvator mundi</i>,
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diff changeset
3161 absque hoc quod miracula videremus, sicut Iudaei viderunt. Et licet
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diff changeset
3162 credere cito hominibus pertineat ad levitatem, secundum illud
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diff changeset
3163 Eccli. c. XIX, 4: <i>qui facile credit, levis est corde</i>, tamen
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diff changeset
3164 credere cito Deo, magis laus est, secundum illud Ps. XVII, 45:
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diff changeset
3165 <i>in auditu auris obedivit mihi</i>. Debet fides esse certa, quia
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diff changeset
3166 qui dubitat in fide, infidelis est; Iac. I, 6: <i>postulet autem in
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diff changeset
3167 fide nihil haesitans</i>. Et ideo istorum fides certa erat, unde
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diff changeset
3168 dicunt <i>et scimus</i>. Aliquando enim ipsum credere dicitur
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diff changeset
3169 scire, sicut hic patet: quia scientia et fides conveniunt in
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diff changeset
3170 certitudine. Nam sicut scientia est certa, ita et fides: immo multo
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diff changeset
3171 magis, quia certitudo scientiae innititur rationi humanae, quae
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diff changeset
3172 falli potest, certitudo vero fidei innititur rationi divinae, cui
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diff changeset
3173 contrariari non potest. Differunt tamen in modo: quia fides habet
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diff changeset
3174 certitudinem ex lumine infuso divinitus, scientia vero ex lumine
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diff changeset
3175 naturali. Nam sicut certitudo scientiae habetur per prima principia
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diff changeset
3176 naturaliter cognita, ita et principia fidei cognoscuntur ex lumine
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diff changeset
3177 infuso divinitus; Eph. II, 8: <i>gratia salvati estis per fidem; et
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diff changeset
3178 hoc non ex vobis, Dei enim donum est</i>. Tertio augmentatus est
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diff changeset
3179 fructus ex veritate credendi; et ideo dicit <i>quia hic est vere
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diff changeset
3180 salvator mundi</i>: ubi confitentur Christum salvatorem singularem,
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diff changeset
3181 verum et universalem. Singularem quidem, cum discretum eum ab aliis
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diff changeset
3182 dicunt <i>hic est</i>, qui scilicet singulariter salvare venit. Is.
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diff changeset
3183 XLV, 15: <i>vere tu es Deus absconditus, Deus Israel salvator</i>.
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diff changeset
3184 Actor. IV, v. 12: <i>non est aliud nomen sub caelo datum hominibus,
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diff changeset
3185 in quo oporteat salvos fieri</i>. Verum autem, cum dicit
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diff changeset
3186 <i>vere</i>: nam cum, secundum Dionysium, salus sit liberatio a
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diff changeset
3187 malis et conservatio in bonis, est duplex salus: quaedam vera,
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diff changeset
3188 quaedam non vera. Vera quidem salus, cum liberamur a veris malis,
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diff changeset
3189 et conservamur in veris bonis. In veteri autem testamento licet
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diff changeset
3190 missi fuerint aliqui salvatores, non tamen vere salvabant: quia
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diff changeset
3191 liberabant a malis temporalibus, quae non sunt vera mala, nec vera
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diff changeset
3192 bona, quia sunt transitoria. Sed Christus est vere salvator, qui
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diff changeset
3193 liberat a veris malis, scilicet peccatis; Matth. I, 21: <i>ipse
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diff changeset
3194 enim salvum faciet populum suum a peccatis eorum</i>. Et praeservat
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diff changeset
3195 in veris bonis, idest spiritualibus. Universalem vero, quia non
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diff changeset
3196 particularem, scilicet Iudaeorum tantum, sed <i>mundi</i>. Supra c.
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diff changeset
3197 III, 17: <i>non enim misit Deus filium suum ut iudicet mundum, sed
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diff changeset
3198 ut salvetur mundus per ipsum</i>.</p>
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diff changeset
3199 <br />
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diff changeset
3200 <div class="D">Lectio 6</div>
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diff changeset
3201 <p title="Super Io., cap. 4 l. 6"><a name="87449"><span class=
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diff changeset
3202 "ref">[87449] Super Io., cap. 4 l. 6</span></a> Posita conversione
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diff changeset
3203 gentium per viam doctrinae hic ponitur ipsorum conversio per viam
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diff changeset
3204 miraculi: unde et quoddam miraculum a Christo perpetratum
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diff changeset
3205 Evangelista inducit, circa quod primo ponitur locus; secundo
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diff changeset
3206 describitur miraculum, ibi <i>et erat quidam regulus</i> etc.;
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diff changeset
3207 tertio ponitur miraculi effectus, ibi <i>cognovit ergo pater</i> et
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diff changeset
3208 cetera. Circa primum duo facit. Primo designat generalem locum
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diff changeset
3209 miraculi, scilicet patriam; secundo specialem, ibi <i>venit ergo
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diff changeset
3210 iterum in Cana Galilaeae</i>. Circa primum duo facit. Primo
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diff changeset
3211 designat generalem locum miraculi; secundo insinuat quomodo
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diff changeset
3212 Christus fuit ibi receptus, ibi <i>cum ergo venisset in
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diff changeset
3213 Galilaeam</i>. Circa primum duo facit. Primo designat locum
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diff changeset
3214 generalem; secundo rationem assignat, ibi <i>ipse enim Iesus
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diff changeset
3215 testimonium perhibuit</i>, et cetera. Dicit ergo primo: dico quod
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diff changeset
3216 mansit Iesus apud Samaritanos per duos dies, <i>et post duos dies
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diff changeset
3217 exiit inde</i>, id est de Samaria, <i>et abiit in Galilaeam</i>,
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diff changeset
3218 ubi nutritus fuerat: per quod significatur quod in fine saeculi,
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diff changeset
3219 confirmatis gentibus in fide et veritate, revertetur ad Iudaeos
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diff changeset
3220 convertendos, secundum illud Rom. XI, 25: <i>donec omnis plenitudo
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diff changeset
3221 gentium intraret, et sic omnis Israel salvus fieret</i>. Et
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diff changeset
3222 rationem assignat, dicens <i>ipse enim Iesus testimonium perhibuit,
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diff changeset
3223 quia propheta in sua patria honorem non habet</i>. Hic oritur
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diff changeset
3224 dubitatio: una quidem de sententia litterae; alia vero de eius
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diff changeset
3225 continuatione. De sententia quidem litterae dubitatur, quia non
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diff changeset
3226 videtur verum esse quod hic dicitur, scilicet quod propheta in
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diff changeset
3227 patria sua honorem non habet: nam aliqui prophetae honorati
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diff changeset
3228 leguntur in terra sua. Sed, secundum Chrysostomum, respondetur ad
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diff changeset
3229 hoc, quia dominus hic loquitur prout in pluribus accidit. Unde
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diff changeset
3230 licet in aliquo singulari habeat instantiam, non tamen propter hoc
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diff changeset
3231 debet reputari falsum, nam in naturalibus et in moralibus, regula
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diff changeset
3232 eorum quae ut in pluribus verificatur, est vera; et si in aliquo
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diff changeset
3233 particulari aliter sit, non reputatur falsa. Istud autem quod
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diff changeset
3234 dominus dicit, in pluribus prophetarum verum erat, quia in veteri
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diff changeset
3235 testamento vix invenitur aliquis prophetarum, qui a suis
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diff changeset
3236 contribulibus persecutionem passus non fuerit, secundum illud
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diff changeset
3237 Actor. VII, 52: <i>quem prophetarum non sunt persecuti patres
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diff changeset
3238 vestri?</i> Et Matth. XXIII, 37: <i>Ierusalem, Ierusalem quae
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diff changeset
3239 occidis prophetas, et lapidas eos qui ad te missi sunt</i>. Hoc
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diff changeset
3240 etiam verbum domini verificatur non solum in prophetis apud
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diff changeset
3241 Iudaeos, sed etiam, ut Origenes dicit, in pluribus apud gentiles,
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diff changeset
3242 quia a suis civibus sunt habiti contemptui, et ad mortem deducti:
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diff changeset
3243 nam consueta conversatio cum hominibus, et nimia familiaritas,
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diff changeset
3244 reverentiam minuit, et contemptum parit. Et ideo quos familiares
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diff changeset
3245 magis habemus, minus revereri consuevimus, et quos familiares
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diff changeset
3246 habere non possumus, magis reputamus. Cuius contrarium contingit de
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diff changeset
3247 Deo: nam quanto aliquis Deo per amorem et contemplationem
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diff changeset
3248 familiarior efficitur, tanto eum excellentiorem reputans, magis
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diff changeset
3249 reveretur, et seipsum minorem reputat: Iob XLII, 5: <i>auditu auris
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diff changeset
3250 audivi te, nunc autem oculus meus videt te: idcirco ipse me
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diff changeset
3251 reprehendo, et ago poenitentiam in favilla et cinere</i>. Et huius
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diff changeset
3252 ratio est, quia in homine, cum sit infirmae et fragilis naturae,
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diff changeset
3253 quando cum alio diu conversatur, cognoscit in eo aliqua infirma, et
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diff changeset
3254 ex hoc diminuitur reverentia eius ad eum. Sed cum Deus sit immense
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diff changeset
3255 perfectus, quanto plus homo in cognitione eius proficit, tanto
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diff changeset
3256 magis perfectionis eius excellentiam admiratur, et ex hoc eum magis
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diff changeset
3257 reveretur. Sed numquid Christus propheta fuit? Videtur quod non,
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diff changeset
3258 quia prophetia importat aenigmaticam cognitionem. Num. XII, 6:
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diff changeset
3259 <i>si quis fuerit inter vos propheta domini, in visione apparebo
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diff changeset
3260 ei</i>. Christus autem non habuit aenigmaticam cognitionem. Quod
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diff changeset
3261 autem propheta fuerit, patet per illud quod dicitur Deut. XVIII,
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diff changeset
3262 15: <i>prophetam suscitabit dominus de fratribus tuis et de gente
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diff changeset
3263 tua sicut me; ipsum audies</i>: quod exponitur de Christo.
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diff changeset
3264 Respondeo dicendum, quod propheta duplex habet officium: scilicet
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diff changeset
3265 visionis, I Reg. IX, 9: <i>qui nunc vocatur propheta, olim
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diff changeset
3266 dicebatur videns</i>, item Annuntiationis, et quantum ad hoc
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diff changeset
3267 Christus propheta fuit, quia veritatem de Deo annuntiavit; infra
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diff changeset
3268 XVIII, 37: <i>ad hoc natus sum, et ad hoc veni in mundum, ut
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diff changeset
3269 testimonium perhibeam veritati</i>. Sed quantum ad primum, sciendum
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diff changeset
3270 est, quod Christus fuit simul viator et comprehensor. Viator
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diff changeset
3271 quidem, quantum ad humanae naturae passibilitatem, et ad omnia quae
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diff changeset
3272 ad eam pertinent; comprehensor vero quantum ad unionem divinitatis,
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diff changeset
3273 secundum quam Deo perfectissime fruebatur. Sed in visione
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diff changeset
3274 prophetiae duo sunt. Scilicet lumen intellectuale mentis; et
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diff changeset
3275 quantum ad hoc non habuit rationem prophetiae: quia non habuit
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diff changeset
3276 lumen defectivum, sed comprehensoris. Item est ibi visio
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diff changeset
3277 imaginaria; et quantum ad hoc habuit similitudinem cum prophetis,
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diff changeset
3278 secundum quod viator fuit, et poterat diversa formare in
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diff changeset
3279 imaginatione sua. De continuatione dubitatur: non enim videtur
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diff changeset
3280 Evangelista recte continuare hoc quod dicit <i>post duos autem dies
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diff changeset
3281 abiit Iesus in Galilaeam</i>, cum hoc quod dicitur: <i>ipse enim
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diff changeset
3282 testimonium perhibuit</i> et cetera. Videtur enim quod non abiit in
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diff changeset
3283 Galilaeam, quia <i>ipse Iesus testimonium perhibuit</i>. Si enim
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diff changeset
3284 sine honore erat ibi, videtur ratio esse quod non iret illuc. Ad
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diff changeset
3285 hoc, uno modo respondet Augustinus dicens, hoc Evangelistam dixisse
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diff changeset
3286 respondendo quaestioni quae posset fieri: quare ibat illuc, cum in
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diff changeset
3287 Galilaea diu moratus fuisset, et non fuerunt ad eum conversi
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diff changeset
3288 Galilaei; et Samaritani in duobus diebus conversi sunt? Quasi
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diff changeset
3289 dicat: licet conversi non fuerint nihilominus tamen ipse illuc
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diff changeset
3290 abiit <i>quia ipse testimonium perhibuit, quod propheta in sua
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diff changeset
3291 patria honorem non habet</i>. Alio modo respondet Chrysostomus sic:
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diff changeset
3292 <i>post duos dies exiit inde, et abiit</i>, non in Capharnaum, quae
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diff changeset
3293 erat patria sua propter continuam commorationem, Bethlehem autem
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diff changeset
3294 propter originem, Nazareth vero propter educationem. Non ergo abiit
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3295 in Capharnaum; unde Matth. XI, 23, hoc exprobrat eis, dicens: <i>et
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diff changeset
3296 tu, Capharnaum, numquid usque in caelum exaltaberis? Usque in
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diff changeset
3297 Infernum descendes</i>. Sed in Cana Galilaeae. Et rationem assignat
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3298 hic, quia male se habebant ad eum. Et hoc est, quod dicit <i>ipse
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diff changeset
3299 enim Iesus testimonium perhibuit, quod propheta in sua patria
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diff changeset
3300 honorem non habet</i>. Sed numquid Christus quaerebat gloriam ab
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3301 hominibus? Videtur quod non, quia infra VIII, 50, dicit: <i>ego non
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diff changeset
3302 quaero gloriam meam</i>. Respondeo dicendum, quod solus Deus est
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diff changeset
3303 qui sine vitio gloriam suam quaerit. Homo autem ab hominibus
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diff changeset
3304 quaerere non debet gloriam suam, sed gloriam Dei. Christus autem
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diff changeset
3305 quaerebat inquantum Deus convenienter gloriam suam, et inquantum
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diff changeset
3306 homo gloriam Dei in seipso. Consequenter cum dicit <i>cum ergo
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diff changeset
3307 venisset in Galilaeam</i> etc., ostendit quod honorifice fuerit
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diff changeset
3308 Christus a Galilaeis receptus magis quam ante, cum dicit <i>cum
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diff changeset
3309 ergo venisset in Galilaeam Iesus, exceperunt eum Galilaei</i>
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diff changeset
3310 honorifice. Et huius ratio est, quia <i>viderunt omnia quae fecerat
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diff changeset
3311 Ierosolymis in die festo: et ipsi enim venerant ad diem festum</i>,
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3312 secundum quod mandabatur in lege. Sed contra hoc est quia supra non
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3313 legimus Christum aliquod miraculum Ierosolymis fecisse. Respondeo
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diff changeset
3314 dicendum, secundum Origenem, quod Iudaei maximum miraculum
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diff changeset
3315 reputaverunt hoc quod Christus cum tanta auctoritate expulit
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3316 ementes et vendentes de templo. Vel dicendum, quod forte fecit ibi
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diff changeset
3317 plura miracula quae non scripta sunt, secundum illud infra ult.,
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3318 25: <i>multa quidem et alia signa fecit Iesus (...) quae non sunt
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3319 scripta in libro hoc</i>. Mystice autem per hoc datur nobis
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diff changeset
3320 exemplum, quod si volumus in nobis recipere Christum Iesum, oportet
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3321 nos ascendere in Ierusalem in die festo; idest, captare quietem
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diff changeset
3322 mentis, et videre singula quae peragit ibi Iesus. Is. XXXIII, 20:
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diff changeset
3323 <i>respice Sion civitatem solemnitatis nostrae</i>; Ps. CXLII, 5:
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diff changeset
3324 <i>meditatus sum in omnibus operibus tuis</i>. Attende autem, quod
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diff changeset
3325 secundum quod homines inferiores erant in ordine dignitatis,
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diff changeset
3326 meliores erant quo ad Deum. Iudaei autem digniores erant quam
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diff changeset
3327 Galilaei; infra c. VII, 52: <i>scrutamini Scripturas, quia propheta
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diff changeset
3328 a Galilaea non surrexit</i>. Galilaei vero digniores erant quam
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diff changeset
3329 Samaritani; supra eodem: <i>non coutuntur Iudaei Samaritanis</i>.
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diff changeset
3330 Sed e converso Samaritani meliores erant quam Galilaei, quia plures
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diff changeset
3331 ex eis crediderunt in Christum in duobus diebus et sine miraculo,
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diff changeset
3332 quam de Galilaeis in multis diebus, et etiam cum miraculo vini: non
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3333 enim crediderunt in eum nisi eius discipuli. Iudaei vero peiores
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3334 erant ipsis Galilaeis; quia nullus ex eis crediderat, nisi forte
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diff changeset
3335 Nicodemus. Consequenter dicit <i>venit ergo iterum in Cana
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3336 Galilaeae</i>: quod, secundum Chrysostomum, ponitur ut conclusio
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diff changeset
3337 praemissorum; quasi dicat: quia non honorabatur in Capharnaum, ideo
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3338 noluit ire illuc, ubi dehonorabatur. Sed in Cana Galilaeae ire
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3339 debebat: nam primo erat invitatus ad nuptias, modo autem venit
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diff changeset
3340 iterum non invitatus. Ideo autem de duplici adventu in Cana
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diff changeset
3341 mentionem facit, ut ostendat eorum duritiam: nam in primo miraculo,
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3342 scilicet de vino, soli discipuli eius crediderunt in eum; in
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3343 secundo vero solus regulus, et domus eius tota. Sed Samaritani ad
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diff changeset
3344 solum verbum crediderunt. Mystice autem per duplicem adventum in
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diff changeset
3345 Cana, signatur duplex effectus verbi Dei in mentem. Primo enim
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diff changeset
3346 laetificat: quia, ut dicitur Matth. XIII, 20: <i>cum gaudio
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diff changeset
3347 suscipiunt verbum</i>. Et hoc signatur in miraculo vini, quod
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diff changeset
3348 <i>laetificat cor hominis</i>, ut dicitur in Ps. CIII. Secundo
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diff changeset
3349 sanat; Sap. XVI, 12: <i>neque herba, neque malagma sanavit eos, sed
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parents: 30
diff changeset
3350 sermo tuus, domine, qui sanat omnia</i>. Et hoc significatur in
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parents: 30
diff changeset
3351 cura infirmi. Item per hoc significatur duplex adventus filii Dei.
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diff changeset
3352 Scilicet primus, qui fuit mansuetudinis ad laetificandum; Is. XII,
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diff changeset
3353 6: <i>exulta et lauda, habitatio Sion, quia magnus in medio tui
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diff changeset
3354 sanctus Israel</i>. Unde et Angelus ad pastores ait, Lc. II, 10:
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diff changeset
3355 <i>annuntio vobis gaudium magnum, quia natus est vobis hodie
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diff changeset
3356 salvator</i>. Et hoc signatur per vinum. Secundus adventus eius in
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diff changeset
3357 mundum erit maiestatis, quando veniet tollere infirmitates et
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diff changeset
3358 poenalitates nostras, et configurare nos corpori claritatis suae;
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diff changeset
3359 et hoc signatur in cura infirmi.</p>
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parents: 30
diff changeset
3360 <br />
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diff changeset
3361 <div class="D">Lectio 7</div>
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diff changeset
3362 <p title="Super Io., cap. 4 l. 7"><a name="87450"><span class=
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diff changeset
3363 "ref">[87450] Super Io., cap. 4 l. 7</span></a> Posito loco
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diff changeset
3364 miraculi, consequenter agitur de ipso miraculo; et ponuntur tria,
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diff changeset
3365 scilicet persona infirmans, persona interpellans et persona sanans.
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diff changeset
3366 Persona infirmans est filius reguli, persona interpellans est pater
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diff changeset
3367 eius, sed persona sanans est Christus. Circa personam infirmam
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diff changeset
3368 primo ponitur eius conditio, quia <i>filius reguli</i>; secundo
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diff changeset
3369 locus infirmitatis, quia <i>Capharnaum</i>; tertio conditio morbi,
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diff changeset
3370 quia <i>febris</i>. Quantum ad primum dicit <i>erat quidam regulus,
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diff changeset
3371 cuius filius infirmabatur</i>. Dicitur autem regulus multipliciter.
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diff changeset
3372 Uno modo qui praeest parvo regno; et hoc modo non accipitur hic:
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diff changeset
3373 quia tunc temporis nullus erat rex in Iudaea; infra XIX, 15: <i>non
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diff changeset
3374 habemus regem nisi Caesarem</i>. Alio modo, secundum Chrysostomum,
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diff changeset
3375 aliquis de stirpe regia: nec hoc modo accipitur. Sed tertio modo
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diff changeset
3376 regulus dicitur aliquis officialis regis; et isto modo accipitur
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diff changeset
3377 hic regulus. Unde, secundum quod Chrysostomus dicit, quidam eumdem
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diff changeset
3378 ipsum aestimant centurionem, de quo habetur Matth. VIII, 5. Sed hoc
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diff changeset
3379 non est verum: nam quantum ad quatuor differunt. Primo quidem
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diff changeset
3380 quantum ad genus infirmitatis: nam ille centurionis erat
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diff changeset
3381 paralyticus, unde dicebat <i>puer meus iacet paralyticus in
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diff changeset
3382 domo</i>. Filius autem reguli erat febricitans; unde dicit: <i>heri
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parents: 30
diff changeset
3383 hora septima reliquit eum febris</i>. Secundo quantum ad personam
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diff changeset
3384 infirmatam, quia ille erat servus: unde dicit <i>puer meus</i>,
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diff changeset
3385 iste vero erat filius: unde dicit <i>cuius filius</i>. Tertio
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diff changeset
3386 quantum ad petitionem: nam centurio Christum volentem ad domum suam
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diff changeset
3387 ire, rogabat remanere, dicens: <i>domine, non sum dignus ut intres
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diff changeset
3388 sub tectum meum, sed tantum dic verbo, et sanabitur puer meus</i>.
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diff changeset
3389 Regulus vero eum rogabat descendere in domum suam, dicens:
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diff changeset
3390 <i>domine, descende prius quam moriatur</i>. Quarto quantum ad
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diff changeset
3391 locum: quia illud fuit in Capharnaum; istud vero in Cana Galilaeae.
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diff changeset
3392 Ergo iste regulus non est idem quod centurio; sed erat quidam de
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diff changeset
3393 familia Herodis tetrarchae, sive nuntius, sive officialis
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diff changeset
3394 imperatoris. Allegorice autem regulus iste, Abraham, vel aliquis ex
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diff changeset
3395 patribus veteris testamenti dicitur, ex eo quod adhaeret magno regi
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diff changeset
3396 per fidem, scilicet Christo; de quo dicitur in Ps. II, 6: <i>ego
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diff changeset
3397 autem constitutus sum rex ab eo</i>. Huic autem Abraham adhaesit,
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diff changeset
3398 secundum illud infra VIII, 56: <i>Abraham pater vester exultavit ut
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diff changeset
3399 videret diem meum</i>. Filius eius est populus Iudaeorum, infra
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diff changeset
3400 VIII, 33: <i>semen Abrahae sumus, et nemini servivimus unquam</i>,
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diff changeset
3401 qui infirmatur pravis voluptatibus et dogmatibus, sed in
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diff changeset
3402 Capharnaum, idest in abundantia, quae fuit Iudaeis causa recedendi
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diff changeset
3403 a Deo; secundum illud Deut. XXXII, 15: <i>incrassatus est dilectus,
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diff changeset
3404 et recalcitravit</i>; et sequitur: <i>dereliquit Deum factorem
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diff changeset
3405 suum, et recessit a Deo salutari suo</i>. Moraliter vero in regno
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diff changeset
3406 animae rex est ipsa ratio, secundum illud Prov. XX, 8: <i>rex qui
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diff changeset
3407 sedet in solio suo</i>. Quare dicitur rex? Quia totum corpus
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diff changeset
3408 hominis per eam regitur, et affectus hominis ab ea dirigitur et
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diff changeset
3409 informatur, nec non et aliae vires animae eam sequuntur. Sed
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diff changeset
3410 quandoque dicitur regulus, quando scilicet diminuitur in
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diff changeset
3411 cognitione, qua obscurata, sequitur inordinatas passiones, et non
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diff changeset
3412 resistit eis, secundum illud Eph. IV, 17: <i>ambulant in vanitate
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diff changeset
3413 sensus sui, tenebris obscuratum habentes intellectum</i>. Et ideo
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diff changeset
3414 filius eius, idest affectus, infirmatur, idest deviat a bono, et
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diff changeset
3415 declinat ad malum. Si enim ratio fuisset rex, idest fortis, filius
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diff changeset
3416 eius non infirmaretur; sed quia regulus est, ideo filius eius
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diff changeset
3417 infirmatur. Et hoc Capharnaum; quia abundantia temporalium est
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diff changeset
3418 causa spiritualis infirmitatis; Ez. XVI, 49: <i>haec fuit iniquitas
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diff changeset
3419 sororis tuae Sodomae, abundantia, saturitas panis, et otium ipsius
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diff changeset
3420 et filiarum eius</i>. Consequenter cum dicit <i>hic cum
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diff changeset
3421 audisset</i> etc., ponitur persona interpellans, et primo ponitur
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diff changeset
3422 motivum ad interpellandum; secundo ipsa interpellatio; et tertio
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diff changeset
3423 necessitas interpellandi. Motivum ad interpellandum fuit adventus
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diff changeset
3424 Christi; unde dicit <i>hic</i>, scilicet regulus, <i>cum audisset
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diff changeset
3425 quod Iesus adveniret a Iudaea in Galilaeam, abiit ad eum</i>. Nam
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diff changeset
3426 quamdiu adventus Christi differebatur, spes hominum invalidior erat
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diff changeset
3427 de sanatione a peccatis; sed cum auditur adventus Christi
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diff changeset
3428 appropinquare, spes sanitatis confortatur in nobis; et tunc imus ad
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diff changeset
3429 eum: nam ad hoc ipse venit in mundum, ut peccatores salvos faceret;
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diff changeset
3430 Lc. XIX, 10: <i>venit filius hominis quaerere et salvum facere quod
495930650732 to XML, fix initial link by hand
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diff changeset
3431 perierat</i>. Sed, sicut dicit Eccli. XVIII, 23, ante orationem
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diff changeset
3432 animam parare debemus, quod fit occurrendo Deo per desiderium: et
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diff changeset
3433 hoc fecit iste; unde dicitur quod <i>abiit ad eum</i>. Amos c. IV,
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diff changeset
3434 12: <i>praeparare in occursum Dei tui Israel</i>. Petitio autem fit
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diff changeset
3435 de sanatione filii sui; unde dicit <i>rogabat eum ut
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diff changeset
3436 descenderet</i>, scilicet per misericordiam; Is. LXIV, 1: <i>utinam
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diff changeset
3437 dirumperes caelos, et descenderes; et sanaret filium eius</i>. Sic
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diff changeset
3438 et nos debemus rogare ut sanemur a peccatis, secundum illud Ps. XL,
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diff changeset
3439 v. 5: <i>sana animam meam, quia peccavi tibi</i>. Nam nullus per se
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parents: 30
diff changeset
3440 potest ad statum iustitiae redire, nisi a Deo sanetur, secundum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3441 illud Iob VI, 13: <i>non est auxilium mihi ex me</i>. Sic et patres
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parents: 30
diff changeset
3442 veteris testamenti rogabant pro populo Israel. Unde de uno eorum
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diff changeset
3443 dicitur II Mac. ult. 14: <i>hic est fratrum amator, quia multum
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diff changeset
3444 orat pro sancta civitate et pro populo Israel, Ieremias propheta
495930650732 to XML, fix initial link by hand
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diff changeset
3445 Dei</i>. Sed necessitas interpellandi est urgens, <i>incipiebat
495930650732 to XML, fix initial link by hand
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diff changeset
3446 enim mori</i>. Quando enim homo tentatur, incipit infirmari; sed
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parents: 30
diff changeset
3447 quando tentatio praevalet ita ut inclinet ad consensum, est prope
495930650732 to XML, fix initial link by hand
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diff changeset
3448 mortem, sed quando iam consentit, incipit mori. Cum ergo consummat
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3449 peccatum, moritur, quia, ut dicitur Iac. I, 15: <i>peccatum cum
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diff changeset
3450 consummatum fuerit, generat mortem</i>. De qua dicitur in Ps. c.
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parents: 30
diff changeset
3451 XXXIII, 22: <i>mors peccatorum pessima</i>, quia hic incipit, et in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3452 futuro absque fine terminatur. Consequenter cum dicit: <i>dixit
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parents: 30
diff changeset
3453 ergo Iesus ad eum</i>, agitur de petitione sanitatis, quae fit per
495930650732 to XML, fix initial link by hand
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diff changeset
3454 Christum, et primo ponitur reprehensio domini; secundo petitio
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parents: 30
diff changeset
3455 reguli; tertio impetratio petitionis. Reprehendit autem eum dominus
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diff changeset
3456 de infidelitate; unde dicit ad eum <i>nisi signa et prodigia
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diff changeset
3457 videritis, non creditis</i>. Sed hoc habet quaestionem. Primo
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diff changeset
3458 quidem videtur inconvenienter dictum de regulo <i>nisi signa et
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diff changeset
3459 prodigia videritis, non creditis</i>: nisi enim eum salvatorem
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parents: 30
diff changeset
3460 credidisset, non petivisset ab eo sanitatem. Ad quod dicendum est,
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parents: 30
diff changeset
3461 quod regulus iste adhuc non credebat perfecte: erat enim in eo
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diff changeset
3462 duplex defectus fidei. Unus, quia licet crederet Christum esse
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diff changeset
3463 verum hominem, non tamen credebat eum habere virtutem divinam;
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diff changeset
3464 alias credidisset eum absentem posse sanare, cum Deus ubique sit
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diff changeset
3465 praesens, secundum illud Ier. XXIII, 24: <i>caelum et terram ego
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parents: 30
diff changeset
3466 impleo</i>. Et sic non rogasset eum quod descenderet in domum suam,
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diff changeset
3467 sed quod mandaret tantum. Secundus defectus fuit, quia, secundum
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diff changeset
3468 Chrysostomum, dubitabat utrum Christus sanare posset filium suum:
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diff changeset
3469 nam si pro certo hoc credidisset, non expectasset adventum Christi
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diff changeset
3470 ad terram suam, sed ipse potius ivisset in Iudaeam. Sed modo quasi
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diff changeset
3471 desperatus de salute filii, nolens negligere quidquid circa hoc
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parents: 30
diff changeset
3472 facere posset, abiit ad eum more parentum, qui desperantes de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3473 salute filiorum, etiam imperitos medicos consulunt. Secundo vero,
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parents: 30
diff changeset
3474 quia non videtur reprehendendus de hoc quod signa quaerebat: nam
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diff changeset
3475 fides per signa probatur. Et ad hoc dicendum est quod aliter
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diff changeset
3476 trahuntur ad fidem Christi infideles; et aliter fideles. Infideles
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parents: 30
diff changeset
3477 non possunt trahi nec adduci auctoritate sacrae Scripturae, quia ei
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parents: 30
diff changeset
3478 non credunt; nec per rationem naturalem quia fides est supra
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diff changeset
3479 rationem; et ideo ducendi sunt per miracula; I Cor. XIV, 22:
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diff changeset
3480 <i>signa data sunt infidelibus, non fidelibus</i>. Fideles autem
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diff changeset
3481 ducendi sunt et dirigendi in fidem auctoritate Scripturae, cui
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diff changeset
3482 acquiescere tenentur. In hoc ergo regulus redarguitur: quia cum
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diff changeset
3483 esset nutritus inter Iudaeos, et de lege instructus, non per
495930650732 to XML, fix initial link by hand
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diff changeset
3484 Scripturae auctoritatem, sed per signa credere volebat. Et ideo
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diff changeset
3485 dominus eum reprehendens dicit <i>nisi signa et prodigia</i>, idest
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diff changeset
3486 miracula quae sunt aliquando signa, inquantum sunt demonstrativa
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diff changeset
3487 dominicae veritatis: prodigia vero, vel quia certissime indicent,
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diff changeset
3488 ut sic dicatur prodigium, quasi porrodicium; vel quia aliquid
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diff changeset
3489 futurum protendit, ut sic dicatur prodigium, quasi procul ostendens
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diff changeset
3490 aliquem effectum futurum. Consequenter ponitur instantia reguli:
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diff changeset
3491 non enim ad reprehensionem domini desistit, sed cum instantia dicit
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diff changeset
3492 ad eum <i>domine, descende priusquam moriatur filius meus</i>; Lc.
495930650732 to XML, fix initial link by hand
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diff changeset
3493 XVIII, 1: <i>oportet semper orare, et non deficere</i>. Ostenditur
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diff changeset
3494 in hoc profectus fidei eius quantum ad aliquid, quia scilicet vocat
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diff changeset
3495 eum dominum: licet non totaliter in fide profecerit, adhuc enim
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diff changeset
3496 corporalem praesentiam Christi ad salutem filii sui necessariam
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diff changeset
3497 credens, rogabat eum ut descenderet. Sed quia oratio perseverans
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diff changeset
3498 impetrat, ideo quod petit, conceditur ei a domino; unde <i>dicit ei
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diff changeset
3499 Iesus: vade, filius tuus vivit</i>. Ubi primo ponitur Annuntiatio
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diff changeset
3500 sanitatis per Christum, qui eam fecit; secundo ponuntur personae,
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diff changeset
3501 quae eam factam viderunt, ibi <i>iam autem eo descendente</i> et
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diff changeset
3502 cetera. Circa primum duo ponuntur: mandatum domini et obedientia
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diff changeset
3503 reguli, ibi <i>credidit homo sermoni quem dixit ei Iesus</i>. Circa
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diff changeset
3504 primum dominus duo facit. Primo quidem praecipit; secundo vero
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diff changeset
3505 annuntiat. Praecipit autem ut vadat: unde dicit <i>vade</i>; idest
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diff changeset
3506 dispone te praeparando ad gratiam per motum liberi arbitrii in
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diff changeset
3507 Deum; Is. XLV, 22: <i>convertimini ad me, et salvi eritis</i>. Et
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diff changeset
3508 per motum liberi arbitrii in peccatum. Nam in iustificatione impii
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diff changeset
3509 quatuor exiguntur, specialiter in adultis; scilicet infusio gratiae
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diff changeset
3510 et remissio culpae, motus liberi arbitrii in Deum, qui est fides,
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diff changeset
3511 et in peccatum, qui est contritio. Annuntiat autem salutem filii,
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diff changeset
3512 quam petierat, dicens <i>filius tuus vivit</i>. Sed quaeritur cur
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diff changeset
3513 Christus rogatus a regulo ut descenderet in domum suam,
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diff changeset
3514 corporaliter ire recusat, ad servum vero centurionis corporaliter
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diff changeset
3515 ire pollicetur? Huius autem duplex ratio assignatur. Una secundum
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diff changeset
3516 Gregorium, ut in hoc superbiam nostram retundat, qui magnis
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diff changeset
3517 hominibus nos ad serviendum offerimus, parvis autem servire
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diff changeset
3518 recusamus: cum ipse, qui est dominus omnium, ad servum centurionis
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diff changeset
3519 se iturum obtulit, ire vero ad filium reguli recusavit; Eccli. c.
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diff changeset
3520 IV, 7: <i>congregationi pauperum affabilem te facito</i>. Alia
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diff changeset
3521 ratio, secundum Chrysostomum, quia centurio iam confirmatus erat in
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diff changeset
3522 fide Christi, credens quod etiam absens salvare posset; et ideo ad
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parents: 30
diff changeset
3523 fidem et devotionem eius ostendendam dominus ire promisit. Iste
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parents: 30
diff changeset
3524 vero adhuc imperfectus erat, nondum noverat manifeste quod absens
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parents: 30
diff changeset
3525 curare poterat: et ideo non accedit, ut eum imperfectionem suam
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parents: 30
diff changeset
3526 cognoscere faciat. Obedientia reguli ponitur quantum ad duo. Primo
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diff changeset
3527 quia annuntianti credidit; unde dicit <i>credidit homo sermoni quem
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diff changeset
3528 dixit Iesus</i>, scilicet, <i>filius tuus vivit</i>. Secundo vero,
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diff changeset
3529 quia mandato obedivit; unde dicit <i>et ibat</i>, proficiendo in
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diff changeset
3530 fide, licet adhuc neque integre neque sane, ut Origenes dicit. In
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diff changeset
3531 quo signatur, quod ex fide iustificari oportet; Rom. V, 1:
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diff changeset
3532 <i>iustificati ex fide, pacem habeamus ad Deum nostrum Iesum
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diff changeset
3533 Christum</i>. Oportet nos proficiendo ire: quia qui stat, exponit
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parents: 30
diff changeset
3534 se periculo ut vitam gratiae conservare non possit; in via enim Dei
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parents: 30
diff changeset
3535 non proficere, deficere est. Annuntiatio autem sanitatis facta per
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parents: 30
diff changeset
3536 servos ponitur consequenter, cum dicit <i>iam autem eo descendente,
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diff changeset
3537 servi occurrerunt ei</i> et cetera. Et primo ponitur denuntiatio
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parents: 30
diff changeset
3538 salutis; secundo fit inquisitio de tempore sanationis, ibi
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diff changeset
3539 <i>interrogabat autem horam ab eis</i>. Dicit ergo <i>iam autem eo
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diff changeset
3540 descendente</i>, a Cana Galilaeae in domum suam, <i>servi
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diff changeset
3541 occurrerunt ei</i>: ex quo patet quod regulus iste dives erat,
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diff changeset
3542 habens multos servos; <i>et annuntiaverunt, dicentes, quia filius
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diff changeset
3543 tuus vivit</i>: et hoc ideo quia credebant Christum personaliter
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diff changeset
3544 accedere, cuius praesentia iam curato filio superflua videbatur.
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diff changeset
3545 Mystice autem servi reguli, scilicet rationis, sunt opera hominis,
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diff changeset
3546 quia homo est dominus suorum actuum, et affectus sensitivae partis,
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diff changeset
3547 quia obediunt rationi imperanti et dirigenti. Isti autem servi
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diff changeset
3548 annuntiant quidem quod filius reguli, scilicet rationis, vivit,
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diff changeset
3549 quando relucent in homine bona opera, et vires inferiores magis
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diff changeset
3550 obediunt rationi, secundum illud Eccli. XIX, 27: <i>amictus
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diff changeset
3551 corporis, et risus dentium, et ingressus hominis annuntiant de
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parents: 30
diff changeset
3552 illo</i>. Sed quia regulus neque integre neque sane adhuc credebat,
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diff changeset
3553 adhuc volebat scire utrum casu an praecepto Christi filius curatus
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diff changeset
3554 esset: et ideo tempus curationis inquirit. Et hoc est quod dicitur
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diff changeset
3555 <i>interrogabat ergo horam ab eis</i>, scilicet servis, <i>in qua
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diff changeset
3556 melius habuerat</i>, scilicet filius suus; et invenit quod illa
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parents: 30
diff changeset
3557 hora curatus fuit statim quando dominus dixit ei <i>vade, filius
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diff changeset
3558 tuus vivit</i>. Nec mirum, quia ipse Christus est verbum, quo
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parents: 30
diff changeset
3559 factum est caelum et terra, secundum Ps. CXLVIII, 5: <i>ipse dixit,
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diff changeset
3560 et facta sunt; ipse mandavit, et creata sunt</i>; Eccli. X, 5:
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diff changeset
3561 <i>facile est in conspectu domini</i> et cetera. Et ideo
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diff changeset
3562 <i>dixerunt ei</i>, scilicet servi, <i>quod heri hora septima
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diff changeset
3563 reliquit eum febris</i>. Mystice autem per horam septimam, in qua
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parents: 30
diff changeset
3564 puer a febre dimittitur, significantur septem dona spiritus sancti,
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parents: 30
diff changeset
3565 per quem fit remissio peccatorum, secundum illud Io. XX, c. 22:
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diff changeset
3566 <i>accipite spiritum sanctum; quorum remiseritis peccata,
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diff changeset
3567 remittuntur eis</i>. Per quem etiam vita spiritualis causatur in
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diff changeset
3568 anima; infra VI, 64: <i>spiritus est qui vivificat</i>. Etiam per
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diff changeset
3569 horam septimam signatur tempus quieti conveniens, nam dominus
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diff changeset
3570 septimo die requievit ab omni opere quod patrarat: in quo
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parents: 30
diff changeset
3571 significatur quod vita spiritualis hominis in quiete spirituali
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diff changeset
3572 consistit, secundum illud Is. c. XXX, 15: <i>si quieveritis, salvi
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diff changeset
3573 eritis</i>. De malis dicit Is. LVII, 20: <i>cor impii quasi mare
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diff changeset
3574 fervens, quod quiescere non potest</i>. Consequenter cum dicit
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diff changeset
3575 <i>cognovit ergo pater</i> etc., ponitur effectus miraculi: et
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diff changeset
3576 primo ponitur miraculi fructus; secundo ipsum miraculum altero
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diff changeset
3577 miraculo continuatur, ibi <i>hoc iterum secundum signum fecit
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diff changeset
3578 Iesus</i>. Dixit ergo <i>cognovit ergo pater</i>, comparans horam
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parents: 30
diff changeset
3579 nuntiantium servorum, horae Christi praenuntiantis quia <i>illa
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diff changeset
3580 hora erat in qua dixit ei Iesus: vade: filius tuus vivit</i>. Ex
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diff changeset
3581 hoc conversus est ad Christum, cognoscens miraculum eius virtute
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diff changeset
3582 factum: <i>credidit ipse, et domus eius tota</i>, scilicet servi et
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diff changeset
3583 ministri, quia secundum conditionem dominorum, sive bonam sive
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diff changeset
3584 malam, servi disponuntur, secundum illud Eccli. X, 2: <i>secundum
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parents: 30
diff changeset
3585 iudicem populi, sic et ministri eius</i>; Gen. XVIII, v. 19:
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diff changeset
3586 <i>scio enim quod praecepturus sit filiis suis</i>. Patet autem ex
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diff changeset
3587 hoc quod fides istius semper profecit: nam a principio quando
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diff changeset
3588 interpellavit pro filio infirmo, debilis erat; postea plus
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diff changeset
3589 firmitatis habere coepit, quando vocavit eum dominum; deinde quando
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diff changeset
3590 credidit homo sermoni, et ibat, magis perfecta erat; tamen non
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diff changeset
3591 integre, quia adhuc dubitavit. Hic, cognita manifeste Dei virtute
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diff changeset
3592 in Christo, perficitur in eius fide, quia, ut dicitur Prov. IV, v.
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diff changeset
3593 18: <i>iustorum semita quasi lux splendens procedit, et crescit
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diff changeset
3594 usque ad perfectum diem</i>. Continuatur autem miraculum istud
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diff changeset
3595 praecedenti miraculo, cum dicitur <i>hoc iterum secundum signum
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diff changeset
3596 fecit Iesus</i>: quod potest dupliciter intelligi. Uno modo quod in
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diff changeset
3597 isto eodem adventu de Iudaea in Galilaeam fecerit dominus duo
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diff changeset
3598 miracula, quorum primo non scripto, istud ponitur secundum. Alio
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diff changeset
3599 modo quod Iesus duo signa fecit in Galilaea diversis temporibus.
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diff changeset
3600 Unum scilicet de vino, et istud secundum quod fecit circa filium
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diff changeset
3601 reguli, veniens iterum a Iudaea in Galilaeam. Ostenditur autem per
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diff changeset
3602 hoc quod Galilaei peiores erant Samaritanis, qui nullum signum a
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3603 domino expectantes, verbo tantum eius crediderunt multi ex eis; sed
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diff changeset
3604 ad istud miraculum non credidit Christo nisi regulus et domus eius
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3605 tota: nam Iudaei propter eorum duritiam paulatim convertebantur ad
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3606 fidem, secundum illud Mich. VII, 1: <i>factus sum sicut qui
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diff changeset
3607 colligit in autumno racemos vindemiae; non est botrus ad
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diff changeset
3608 comedendum; praecoquas ficus desideravit anima mea</i>.</p>
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diff changeset
3609 <div class="centro"><br />
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diff changeset
3610 <p><a href="cih02.html"><img src="icons/ageretro.gif" width="19"
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3611 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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3612 <a href="cih05.html"><img src="icons/ageultra.gif" width="19"
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3613 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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3614 <br />
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3615 <hr />
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3616 <br />
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3617 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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3618 hanc editionem<br />
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diff changeset
3619 Iura omnia asservantur<br />
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diff changeset
3620 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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3621 style="text-decoration=none">49644264</a></address>
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3622 </div>
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3623 </body>
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3624 </html>