annotate john/latin/cih05.html @ 112:5cef55a2686a

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author ht
date Sat, 17 Nov 2018 15:42:30 +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 5</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">caput V</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="cih03.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="cih06.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="#87451">Super Io., cap. 5 l. 1');
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64 document.write('<OPTION VALUE="#87452">Super Io., cap. 5 l. 2');
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65 document.write('<OPTION VALUE="#87453">Super Io., cap. 5 l. 3');
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66 document.write('<OPTION VALUE="#87454">Super Io., cap. 5 l. 4');
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67 document.write('<OPTION VALUE="#87455">Super Io., cap. 5 l. 5');
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68 document.write('<OPTION VALUE="#87456">Super Io., cap. 5 l. 6');
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69 document.write('<OPTION VALUE="#87457">Super Io., cap. 5 l. 7');
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70 document.write('<\/SELECT>');
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71 document.write('<BR><BR>');
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72 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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73 document.write('<\/FORM>');
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74 // -->
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75 //]]>
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76 </script><br />
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77 <hr />
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78 <br /></div>
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79 <div class="C">Caput 5</div>
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80 <div class="D">Lectio 1</div>
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81 <p title="Super Io., cap. 5 l. 1"><a name="87451"><span class=
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82 "ref">[87451] Super Io., cap. 5 l. 1</span></a> Supra dominus egit
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83 de regeneratione spirituali; hic agit consequenter de beneficiis
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84 quae regeneratis spiritualiter conferuntur a Deo. Sed his qui
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85 carnaliter generantur tria conferuntur a parentibus carnalibus:
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86 scilicet vita, nutrimentum et doctrina sive disciplina; et haec
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87 tria a Christo etiam regenerati spiritualiter percipiunt. Primo
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88 quidem spiritualem vitam; secundo vero spirituale nutrimentum;
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89 tertio spiritualem doctrinam. Secundum hoc ergo de tribus hic
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90 agitur. Primo de collatione spiritualis vitae; secundo de
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91 collatione spiritualis cibi; et hoc infra VI, ibi <i>post haec
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92 abiit Iesus</i> etc.; tertio de spirituali doctrina, infra VII
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93 <i>post haec ambulabat Iesus</i>. Circa primum tria facit. Primo
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94 proponit signum visibile, in quo manifestatur virtus Christi
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95 factiva et reparativa vitae, secundum consuetudinem huius
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96 Evangelii, in quo semper doctrinae Christi adiungitur aliquod
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97 visibile factum, pertinens ad illud de quo est doctrina, ut sic ex
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98 visibilibus invisibilia innotescant. Secundo ponitur occasio
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99 doctrinae proponendae, ibi <i>erat autem sabbatum</i> et cetera.
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100 Tertio ponitur ipsa doctrina, ibi <i>respondit itaque Iesus: amen,
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101 amen dico vobis</i> et cetera. Circa primum tria facit. Primo
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102 describitur locus miraculi perpetrati; secundo infirmitas, ibi
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103 <i>erat autem ibi homo</i> etc.; tertio restitutio sanitatis, ibi
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104 <i>dixit ei Iesus: surge, tolle grabatum tuum, et ambula</i>. Locus
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105 autem miraculi describitur dupliciter, scilicet generalis et
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106 specialis. Generalis locus est Ierosolyma; et ideo dicit: <i>post
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107 haec</i>, idest post miraculum in Galilaea factum, <i>erat dies
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108 festus Iudaeorum</i>; scilicet Pentecostes, secundum Chrysostomum:
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109 nam supra fit mentio de festo Paschae, quando ierat in Ierusalem.
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110 Nunc ergo in sequenti festo Pentecostes, <i>ascendit Iesus
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111 Ierosolymam</i>, iterato: nam, sicut legitur Ex. XXIII, 17,
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112 mandatum erat a domino, ut omne masculinum generis Iudaeorum tribus
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113 vicibus in anno, scilicet in die festo Paschae, Pentecostes,
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114 Scenopegiae, in templo praesentaretur. Et in istis festis dominus
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115 in Ierusalem ascendit propter duo: scilicet ne videretur legi fore
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116 contrarius, sicut ipse dixerat, Matth. c. V, 17: <i>non veni legem
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117 solvere, sed adimplere</i>: et ut multitudinem populi illuc
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118 concurrentis in diebus festis ad Deum per signa et doctrinam
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119 trahat, secundum illud Ps. CVIII, v. 30: <i>in medio multorum
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120 laudabo eum</i>: et alibi <i>annuntiabo iustitiam tuam in Ecclesia
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121 magna</i>. Unde et ipse dicit, infra XVIII, 20: <i>ego palam
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122 locutus sum mundo</i>. Locus autem specialis miraculi fuit
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123 probatica piscina; et ideo dicit: <i>est Ierosolymis probatica
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124 piscina</i> etc., quae quidem describitur ex quatuor, scilicet ex
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125 nomine, ex dispositione, ex inhabitatione, et ex virtute. Ex nomine
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126 quidem cum dicit <i>probatica piscina</i>: probaton enim Graece
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127 ovis dicitur. Probatica ergo piscina, quasi oviaria, vel pecuaria
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128 dicitur, ex eo quod sacerdotes cadavera bestiarum, et praecipue
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129 ovium, quae ut plurimum in sacrificiis offerebantur, ibi abluebant:
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130 et ideo Hebraice cognominabatur <i>Bethsaida</i>, idest domus
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131 ovium. Erat enim prope templum ex aquis pluvialibus collecta.
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132 Mystice autem, secundum Chrysostomum, haec piscina Baptismum
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133 praefigurabat: nam dominus volens gratiam baptismalem in diversis
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134 praefigurare, primo quidem dedit aquam expurgantem corporis sordes,
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135 quae erant ex tactu immundorum secundum legem, de qua habetur Num.
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136 XIX. Secundo dedit virtutem huic piscinae quae repraesentat
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137 expressius quam aqua illa virtutem Baptismi, non solum ab
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138 immunditiis carnis sanando, sed etiam ab infirmitatibus corporis
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139 salvando: nam quanto figurae fuerunt propinquiores veritati, tanto
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140 expressiores erant. Signabat ergo virtutem Baptismi: quia sicut
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141 aqua illa per hoc quod lavabat corpora, habebat virtutem ex Angelo,
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142 non natura propria, infirmitatem sanandi, ita aqua Baptismi habet
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143 virtutem sanandi et abluendi animam a peccatis; Apoc. I, 5:
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144 <i>dilexit nos, et lavit nos a peccatis nostris</i>. Et inde est
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145 quod passio Christi per sacrificia veteris legis praefigurata, in
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146 Baptismo repraesentatur; Rom. VI, 3: <i>quicumque baptizati estis
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147 in Christo Iesu, in morte ipsius baptizati estis</i> et cetera.
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148 Secundum Augustinum vero, aqua illius piscinae significabat statum
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149 populi Iudaeorum, secundum illud Apoc. XVII, 15: <i>aquae multae,
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150 populi multi</i>. Nam populus gentium non erat inclusus sub limite
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151 divinae legis, sed unusquisque ambulabat secundum vanitatem cordis
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152 sui, secundum illud Eph. IV, 17. Populus vero Iudaeorum conclusus
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153 erat sub cultu unius Dei, secundum illud Gal. III, 23: <i>conclusi
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154 in eam fidem quae revelanda erat</i>. Et ideo iste populus
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155 significabatur per aquam in piscina conclusam. Et dicitur
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156 <i>probatica</i>, quia ipsi erant speciales oves Dei, secundum
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157 illud Ps. XCIV, 7: <i>nos autem populus eius, et oves pascuae
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158 eius</i>. Ex dispositione autem describitur, quia erat <i>quinque
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159 porticus habens</i>, scilicet per circuitum, ut multi sacerdotes
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160 absque impedimento commode starent ad lavandum cadavera bestiarum.
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161 Per hos quinque porticus mystice significantur, secundum
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162 Chrysostomum, quinque vulnera corporis Christi, de quibus dicitur
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163 infra XX, 27: <i>mitte manum tuam in latus meum, et noli esse
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164 incredulus, sed fidelis</i>. Secundum Augustinum vero, quinque
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165 libri Moysi. Ex inhabitatione autem describitur, quia <i>in
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166 his</i>, scilicet porticibus, <i>iacebat multitudo magna
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167 languentium, caecorum, claudorum, aridorum</i> et cetera. Cuius
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168 litteralis ratio est propter concursum omnium infirmorum ad
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169 virtutem aquae: quae quia continue non sanabat, nec multos simul,
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170 oportebat quod multi illic expectantes morarentur. Per hoc autem
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171 mystice significatur, secundum Augustinum, quod lex non poterat
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172 peccata sanare, secundum illud Hebr. X, 4: <i>impossibile est per
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173 sanguinem hircorum aut taurorum peccata purgari</i>. Sed ostendebat
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174 ea tantum, secundum illud Rom. III, 20: <i>per legem enim cognitio
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175 peccati</i>. Et ideo iacebant in ea infirmi diversis
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176 infirmitatibus, curari non valentes. Quae quidem describuntur
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177 quantum ad quatuor. Primo quidem quantum ad situm, quia iacebant
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178 prostrati, scilicet per peccata inhaerendo terrenis: qui enim
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179 iacet, ex toto inhaeret terrae; Matth. IX, 36: <i>misertus est
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180 eorum, quia erant vexati et iacentes, quasi oves non habentes
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181 pastorem</i>. Iusti autem non iacent, sed recti ad caelestia stant;
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182 Ps. XIX, 9: <i>ipsi</i>, scilicet peccatores, <i>obligati sunt, et
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183 ceciderunt; nos autem</i>, scilicet iusti <i>surreximus, et erecti
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184 sumus</i>. Secundo quantum ad numerum quia multi, unde dicit:
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185 <i>multitudo magna</i>; Eccle. I, 15: <i>perversi difficile
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186 corriguntur, et stultorum infinitus est numerus</i>. Et Matth. VII,
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187 13: <i>lata est via quae ducit ad perditionem, et multi incedunt
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188 per eam</i>. Tertio quantum ad dispositionem seu habitum
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189 infirmorum. Et ponit quatuor quae homo per peccatum incurrit. Primo
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190 enim homo ex hoc quod subiicitur passionibus peccatorum ei
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191 praedominantibus, efficitur languidus: et quantum ad hoc dicit
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192 <i>languentium</i>. Unde et a Tullio passiones animae, puta irae et
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193 concupiscentiae, et huiusmodi, quaedam aegritudines animae
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194 dicuntur. Unde Ps. VI, 3, dicebat: <i>miserere mei, domine quoniam
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195 infirmus sum</i>. Secundo vero ex dominio passionum et victoria in
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196 homine excaecatur ratio per consensum: et quantum ad hoc dicit
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197 <i>caecorum</i>, scilicet per peccata, secundum illud Sap. II, v.
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198 21: <i>excaecavit eos malitia eorum</i>; Ps. LVII, v. 9:
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199 <i>supercecidit ignis</i>, scilicet irae et concupiscentiae, <i>et
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200 non viderunt solem</i>. Tertio, homo languens et caecus efficitur
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201 instabilis in suis operibus, et est quasi claudus; unde dicitur
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202 Prov. XI, 18: <i>impius facit opus instabile</i>. Et quantum ad hoc
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203 dicit <i>claudorum</i>; III Reg. XVIII, 21: <i>usquequo claudicatis
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204 in duas partes?</i> Quarto homo sic languidus, caecus intellectu,
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205 claudus in effectu, efficitur aridus in affectu, inquantum
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206 exsiccatur in eo omnis pinguedo devotionis, quam petebat Psalmus
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207 LXII, 6, dicens: <i>sicut adipe et pinguedine repleatur anima
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208 mea</i>. Et quantum ad hoc dicit <i>aridorum</i>; Ps. XXI, 16:
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209 <i>aruit tamquam testa virtus mea</i>. Sed sunt aliqui sic affecti
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210 languore peccati, qui non expectant aquae motum, in peccatis suis
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211 requiescentes, secundum illud Sap. XIV, 22: <i>in magno viventes
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212 inscientiae bello, tot et tanta mala pacem appellant</i>. De quibus
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213 dicitur Prov. II, 14: <i>laetantur cum male fecerint, et exultant
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214 in rebus pessimis</i>. Cuius ratio est, quia non abhorrent peccata;
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215 nec peccant ex ignorantia, seu infirmitate, sed ex certa malitia.
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216 Isti autem, utpote non ex malitia peccantes, non quiescebant in
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217 peccatis sed per desiderium expectabant aquae motum. Unde dicit
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218 <i>et expectantium</i>; Iob XIV, 14: <i>cunctis diebus quibus nunc
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219 milito, expecto donec veniat immutatio mea</i>. Sic et illi qui
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220 erant in veteri testamento expectabant Christum, secundum illud
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221 Gen., penult., 18: <i>salutare tuum expectabo, domine</i>. Ex
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222 virtute vero describitur piscina, quia sanat ab omni infirmitate
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223 corporali, virtute Angeli descendentis; et ideo dicit <i>Angelus
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224 autem domini secundum tempus descendebat in piscinam</i>. Et quidem
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225 virtus piscinae in aliquo concordat cum Baptismo, et in aliquo
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226 differt. Concordat quidem in duobus. Primo quidem in occultatione
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227 virtutis: nam virtus aquae huius piscinae non erat ex natura sua,
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228 alias semper sanasset, sed ex aliqua virtute occulta, scilicet ex
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229 Angelo; unde dicitur, quod <i>Angelus domini secundum tempus
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230 descendebat in piscinam</i>. Et similiter aqua Baptismi, ex eo quod
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231 aqua non habet virtutem purgativam animarum, sed ex occulta virtute
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232 spiritus sancti, secundum illud supra III, 5: <i>nisi quis renatus
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233 fuerit ex aqua et spiritu sancto, non potest introire in regnum
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234 Dei</i>. Secundo concordat in effectu, quia sicut aqua Baptismi
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235 sanat, ita et ista piscina sanabat: et ideo dicit, quod <i>qui
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236 prior descendisset, sanus fiebat</i>. Ideo autem virtutem sanandi
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237 corpora aquae istius piscinae Deus contulit, ut homines abluendo,
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238 per salutem corporalem assuescerent quaerere spiritualem. Differt
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239 autem quantum ad tria. Primo quantum ad id cuius virtute hoc
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240 fiebat: quia aqua piscinae conferebat sanitatem virtute Angeli;
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241 aqua vero Baptismi virtute increata, non solum spiritus sancti, sed
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242 etiam Trinitatis. Unde etiam Matth. III, 16 s. super dominum
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243 baptizatum tota Trinitas affuit: pater in voce, filius in persona,
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244 spiritus sanctus in columbae specie. Et inde est quod in nostro
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245 Baptismo fit invocatio Trinitatis. Secundo differt quantum ad
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246 efficaciam: quia aqua piscinae non habuit virtutem sanativam
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247 continue, sed <i>secundum tempus</i>, idest determinato tempore;
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248 aqua vero Baptismi continuam abluendi virtutem habet, secundum
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249 illud Zach. XIII, 1: <i>erit fons patens domui Iacob, et
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250 habitantibus Ierusalem, in ablutionem peccatoris et
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251 menstruatae</i>. Tertio quantum ad multitudinem sanandorum: quia ad
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252 motum aquae illius piscinae, sanabatur tantum unus; sed ad motum
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253 aquae Baptismi sanantur omnes. Nec mirum, quia virtus illius aquae,
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254 cum sit creata, finita est, et finitum habet effectum; in hac vero
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255 aqua virtus est infinita ad infinitas animas, si essent, abluendas;
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256 Ez. XXXVI, 25: <i>effundam super vos aquam mundam, et mundabimini
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257 ab omnibus inquinamentis vestris</i>. Secundum vero Augustinum, per
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258 Angelum istum intelligitur Christus, secundum illud Is. IX, 6,
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259 secundum aliam litteram: <i>vocabitur magni consilii Angelus</i>.
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260 Sicut ille Angelus secundum tempus descendebat in piscinam, ita et
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261 Christus secundum determinatum tempus a patre descendit in mundum;
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262 Is. XIV, v. 1: <i>prope est ut veniat tempus eius, et dies eius non
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263 elongabuntur</i>; Gal. IV, 4: <i>at ubi venit plenitudo temporis,
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264 misit Deus filium suum, factum ex muliere, factum sub lege</i>.
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265 Item sicut ille Angelus non videbatur nisi motu aquae, ita etiam
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266 Christus secundum divinitatem non cognoscebatur: quia <i>si
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267 cognovissent, numquam dominum gloriae crucifixissent</i>: I Cor.
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268 II, 8. Nam Is. XLV, 15, dicitur: <i>vere tu es Deus
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269 absconditus</i>. Et ideo videbatur aqua turbata sed a quo
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270 turbaretur non videbatur, quia infirmitatem Christi videntes,
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271 divinitatem eius non cognoscebant. Et sicut ille qui descendebat in
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272 piscinam sanus fiebat; ita et qui humiliter credit in Deum, eius
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273 passione sanatur; Rom. III, 24: <i>iustificati per fidem per
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274 redemptionem quae est in Christo, quem proposuit Deus propitiatorem
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275 per fidem in sanguine ipsius</i>. Sanabatur autem unus tantum, quia
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276 nullus sanari potest nisi in ecclesiastica unitate; Eph. IV, 5:
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277 <i>unus Deus, una fides, unum Baptisma</i>. Vae ergo illis qui
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278 oderunt unitatem, et partes sibi faciunt in hominibus. Consequenter
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279 cum dicit, <i>erat autem quidam homo ibi triginta et octo annos in
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280 infirmitate habens</i>, ponit infirmitatem, et primo ponitur
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281 diuturna infirmitas; secundo ostenditur causa diuturnae
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282 infirmitatis, ibi <i>hunc cum vidisset ergo Iesus</i> et cetera.
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283 Infirmitas diuturna erat, quia <i>homo erat habens triginta octo
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284 annos in infirmitate sua</i>. Quod satis pulchre introducitur: homo
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285 qui curari non poterat a piscina, curandus tamen a Christo; quia
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286 quos lex sanare non poterat, Christus perfecte sanat, secundum
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287 illud Rom. VIII, 3: <i>nam quod impossibile erat legi in quo
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288 infirmabatur per carnem, mittens Deus filium suum in similitudinem
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289 carnis peccati, de peccato damnavit peccatum in carne, ut
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290 iustificatio legis impleretur in nobis</i>. Eccli. XXXVI, 6:
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291 <i>innova signa, et immuta mirabilia</i>. Congruit autem iste
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292 numerus infirmitati, ad languorem pertinens magis quam ad
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293 sanitatem: nam, secundum Augustinum, quadragenarius numerus
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294 consecratur ad designandam perfectionem iustitiae, quae in
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295 observatione legis consistit. Lex autem in decem praeceptis data
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296 est, et praedicanda erat in quatuor partibus mundi, vel implenda
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297 per quatuor Evangelia, secundum illud Rom. X, v. 4: <i>finis legis
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298 Christus</i>. Quia ergo denarius per quatuor multiplicatus pervenit
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299 ad quadragenarium, recte perfecta iustitia designatur: subtractis
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300 ergo duobus a quadragenario numero efficiuntur triginta octo. Haec
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301 autem duo sunt duo praecepta caritatis, quibus impletur omnis
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302 perfecta iustitia. Et ideo homo iste languebat, quia de
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303 quadraginta, duo minus habebat, idest imperfectam iustitiam: quia,
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304 ut dicitur Matth. XXII, 40: <i>in his duobus pendent lex et
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305 prophetae</i>. Consequenter cum dicit <i>hunc cum vidisset
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306 Iesus</i>, exquiritur causa diuturnae infirmitatis. Et primo
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307 ponitur interrogatio domini; secundo responsio languidi, ibi
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308 <i>respondit ei languidus</i>. Dixit ergo: <i>hunc</i>, scilicet
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309 hominem, <i>cum vidisset Iesus iacentem</i>, non solum oculo
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310 corporis, sed etiam miserationis, qualiter videri petebat David
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311 dicens: <i>respice in me, domine, et miserere mei. Et cognovisset
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312 quia multum tempus haberet</i>, in infirmitate; quod est contra cor
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313 Christi, et infirmi, secundum illud Eccli. X, v. 11: <i>languor
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314 prolixior gravat medicum. Dixit ei: vis sanus fieri?</i> Non quasi
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315 ignorans, nam satis constare poterat quod sanus fieri volebat, sed
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316 ut excitet desiderium infirmi, et ut ostendat patientiam, qui tot
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317 annis expectavit eripi ab aegritudine, non desistens, et ex hoc
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318 cognoscatur dignior ad sanandum; Ps. XXX, 25: <i>viriliter agite,
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319 et confortetur cor vestrum, omnes qui speratis in Deo</i>. Excitat
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320 autem desiderium: quia stabilius tenetur quod cum desiderio
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321 percipitur et facilius acquiritur nobis; Matth. VII:
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322 <i>pulsate</i>, per desiderium, <i>et aperietur vobis</i>. Sed
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323 notandum, quod dominus a ceteris fidem requirit; Matth. IX, 28:
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324 <i>creditis quod possum hoc facere vobis?</i> Sed in isto nihil
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325 tale facit: quia illi quidem audierant aliqua de miraculis Iesu,
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326 iste autem nondum: et ideo fidem ab eo non requirit, nisi post
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327 factum miraculum. Responsio languidi ponitur cum dicit: <i>domine,
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328 hominem non habeo</i>. Et duo insinuat, quae causa erant diuturnae
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329 infirmitatis: scilicet paupertatem et debilitatem. Quia enim pauper
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330 erat, non poterat habere hominem qui mitteret eum in piscinam; unde
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331 dicit <i>domine, hominem non habeo</i> et cetera. Et forte,
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332 secundum Chrysostomum, opinabatur sibi Christum utilem fore ad
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333 mittendum eum in aquam. Quia vero debilis erat, et festinanter ire
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334 non poterat, praeveniebatur ab alio; unde dicit <i>dum venio enim
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335 ego, alius ante me descendit</i>. Et sic poterat dicere cum Iob VI,
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336 13: <i>ecce non est auxilium mihi in me</i>. Per hoc significatur
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337 quod non erat aliquis homo purus qui humanum genus salvare posset,
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338 quia omnes peccaverunt, et egerunt gratia Dei, quousque veniret
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339 Christus Deus et homo, per quem sanaretur. Consequenter cum dicit
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340 <i>surge, tolle grabatum tuum</i>, ponitur restitutio sanitatis,
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341 seu perpetratio miraculi. Et primo ponitur mandatum domini; secundo
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342 obedientia hominis, ibi <i>et statim sanus factus est homo</i> et
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343 cetera. Praecipit autem dominus naturae, et voluntati hominis; haec
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344 enim duo sub potestate eius sunt. Naturae praecipit, cum dicit
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345 <i>surge</i>: non enim hoc voluntati praecipitur, quia hoc non erat
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346 in eius potestate, sed naturae, quam dominus praecipiendo
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347 immutavit, dando ei virtutem qua surgere posset. Voluntati vero duo
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348 praecipit, scilicet <i>tolle grabatum tuum, et ambula</i>. Et
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349 quidem, quantum ad litteram, haec duo praecepit, ut ostendat
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350 perfectam sanitatem homini restitutam. In omnibus enim miraculis,
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351 secundum optimum illius naturae, dominus perfectum opus fecit;
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352 Deut. XXXII, 4, dicitur: <i>Dei perfecta sunt opera</i>. Iste autem
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353 in duobus defecerat: scilicet in viribus propriis, se sustinere non
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354 valens, unde dominus eum iacentem invenit; et in subsidio aliorum,
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355 unde dicebat <i>hominem non habeo</i>. Ut ergo perfecta sanitas
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356 innotesceret, ei qui se sustinere non valebat, praecipit ut lectum
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357 suum tollat; et ei qui ambulare non poterat, praecepit ut ambulet.
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358 Nihilominus tamen haec tria in iustificatione dominus praecipit.
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359 Primo quod surgat recedendo a peccato; Eph. V, 14: <i>surge qui
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360 dormis, et exurge a mortuis</i>. Secundo praecipitur <i>tolle
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361 grabatum</i>, satisfaciendo de commissis. Per grabatum enim, in quo
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362 homo requiescit, significatur peccatum. Tollit ergo homo grabatum
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363 suum, quando fert onus poenitentiae sibi pro peccato impositum;
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364 Mich. c. VII, 9: <i>iram domini portabo, quoniam peccavi ei</i>.
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365 Tertio ut ambulet proficiendo in bono, secundum illud Ps. LXXXIII,
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366 8: <i>ibunt de virtute in virtutem</i>. Secundum Augustinum, duo
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367 deficiebant isti languido, scilicet praecepta geminae caritatis: et
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368 ideo voluntati, quae caritate perficitur, duo mandat, scilicet
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369 tollere grabatum, et ambulare. Primum pertinet ad dilectionem
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370 proximi, quae prior est ordine faciendi; secundum ad dilectionem
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371 Dei, quae prior est ordine praecipiendi. Dicit ergo quantum ad
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372 primum <i>tolle grabatum tuum</i>, quasi dicat: quando infirmus es,
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373 proximus tuus sustinet te, et patienter fovet ut grabatus infirmum;
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374 Rom. XV, 1: <i>debemus nos firmiores, imbecillitates infirmorum
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375 sustinere, et non nobis ipsis placere</i>. Quando ergo sanus factus
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376 es, <i>tolle grabatum tuum</i>, idest, sustine et supporta proximum
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377 tuum, qui te infirmum portabat; Gal. VI, 2: <i>alter alterius onera
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378 portate</i>. Quantum vero ad secundum, dicit <i>ambula</i>,
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379 appropinquando ad Deum. Unde in Ps. LXXXIII, v. 8, dicitur:
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380 <i>ibunt de virtute in virtutem</i>; et sequitur: <i>videbitur Deus
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381 deorum in Sion</i>; infra XII, 35: <i>ambulate dum lucem
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382 habetis</i>. Consequenter cum dicit <i>et statim sanus factus est
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383 homo ille</i>, ponitur obedientia: et primo vere quia <i>statim
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384 factus est homo sanus</i>. Nec mirum, quia ipse est verbum per quod
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385 caelum et terra facta sunt; Ps. CXLVIII, 5: <i>dixit, et facta
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386 sunt</i>. Et alibi: <i>verbo domini caeli firmati sunt</i>. Secundo
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387 voluntas: et primo, quia <i>sustulit grabatum suum</i>; secundo,
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388 quia <i>ambulabat</i>; Ex. XXIV, 7: <i>omnia quaecumque praecepit
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389 dominus faciemus, et erimus obedientes</i>.</p>
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390 <br />
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391 <div class="D">Lectio 2</div>
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392 <p title="Super Io., cap. 5 l. 2"><a name="87452"><span class=
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393 "ref">[87452] Super Io., cap. 5 l. 2</span></a> Posito miraculo
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394 visibili, per quod ostenditur virtus Christi ad reparandam vitam
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395 spiritualem, hic ponitur occasio doctrinae Christi; quae quidem
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396 occasio sumitur ex persecutione Iudaeorum contra Christum mota.
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397 Cuius quidem persecutionis duplex causa fuit ex parte Iudaeorum
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398 invidentium Christo. Prima quidem operatio pietatis; secunda vero
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399 doctrina veritatis, ibi <i>Iesus autem respondit eis: pater meus
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400 usque modo operatur</i> et cetera. Circa primum tria facit. Primo
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401 praemittitur occasio persecutionis; secundo ponitur calumnia illata
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402 contra curatum, ibi <i>dicebant ergo Iudaei illi qui sanatus
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403 fuerat</i> etc.; tertio ponitur calumnia illata contra Christum,
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404 ibi <i>interrogaverunt eum: quis est ille homo?</i> et cetera.
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405 Occasio autem persecutionis inductae contra Christum sumitur ex eo
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406 quod in sabbato curavit; et ideo dicit Evangelista <i>erat autem
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407 sabbatum in die illo</i>, quando miraculum fecit Iesus, quando
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408 grabatum tollere iussit. Assignatur autem triplex ratio quare
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409 dominus in sabbato operari incepit. Una ab Ambrosio super Lucam,
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410 Christus enim ad hoc venit, ut opus creationis, scilicet hominem,
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411 deformatum repararet. Inde autem incipere debebat, ubi actor in
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412 creationis opus consummatum creaverat: hoc autem fuit in die
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413 sabbati, ut dicitur Gen. I; et ideo, ut Christus ostenderet se
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414 reparatorem totius creaturae, incepit in sabbato. Alia ratio est,
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415 quia dies sabbati celebratur a Iudaeis in memoriam primae
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416 creationis. Christus autem venit, ut quasi novam creaturam faceret,
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417 secundum illud Gal. ult., 15: <i>in Christo Iesu neque circumcisio,
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418 neque praeputium aliquid valet; sed nova creatura</i>, per gratiam,
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419 quae fit per spiritum sanctum, secundum illud Ps. CIII, 30:
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420 <i>emittes spiritum tuum, et creabuntur, et renovabis faciem
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421 terrae</i>. Volens ergo Christus ostendere, per eum recreationem
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422 fieri, in sabbato operatur; Iac. I, 18: <i>ut simus initium aliquod
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423 creaturae</i>. Tertia ratio est, ut ostenderet se facturum quod lex
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424 facere non poterat; Rom. VIII, 3: <i>nam quod impossibile erat
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425 legi, in quo infirmabatur per carnem, misit Deus filium suum in
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426 similitudinem carnis peccati</i>. Et infra <i>ut iustificatio legis
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427 impleretur in nobis</i>. Iudaei autem nihil operabantur in sabbato,
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428 in figura quod quaedam quae erant sabbati, consummanda erant, quae
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429 per legem fieri non poterant. Et hoc patet in quatuor, quae Deus
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430 erga diem sabbati ordinavit. Nam diem sabbati sanctificavit, diem
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431 sabbati benedixit, in eo opera sua consummavit, et in eo requievit.
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432 Quae quidem lex facere non potuit, nam sanctificare non poterat.
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433 Unde Ps. XI, 1, dicebat: <i>salvum me fac, domine, quoniam defecit
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434 sanctus</i>. Neque etiam benedicere; quinimmo <i>qui sunt ex
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435 operibus legis, sub maledicto sunt</i>, ut dicitur Gal. III, 10.
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436 Nec consummare et perficere: quia <i>neminem ad perfectum adduxit
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437 lex</i>: Hebr. VII, 19. Nec etiam perfectam quietem praestare:
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438 quia, ut dicitur Hebr. IV, 8: <i>nam si eis Iesus requiem
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439 praestitisset, numquam de alia loqueretur</i>. Haec ergo quae lex
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440 facere non potuit, Christus fecit: ipsum enim populum sanctificavit
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441 per passionem. Heb. XIII, 12: <i>Iesus ut per suum sanguinem
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442 sanctificaret populum, extra portam passus est</i>. Ipse benedixit
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443 per gratiae infusionem; Ephes. I, 3: <i>benedictus Deus pater
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444 domini nostri Iesu Christi, qui benedixit nos in omni benedictione
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445 spirituali in caelestibus in Christo</i>. Ipse consummavit per
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446 perfectae iustitiae instructionem; Matth. V, v. 48: <i>estote
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447 perfecti, sicut et pater caelestis perfectus est</i>. Ipse
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448 introduxit in veram requiem; Hebr. IV, 3: <i>nos qui credimus,
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449 ingrediemur in requiem, quemadmodum dixit: sicut iuravi in ira mea,
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450 si introibunt in requiem meam</i>. Ipsi ergo competit in die
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451 sabbati operari, qui, quae ad sabbatum pertinent, perficere potest,
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452 a quibus lex impotens quiescebat. Consequenter ponit calumniam
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453 illatam contra curatum, cum dicit: <i>dicebant ergo Iudaei illi qui
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454 sanatus fuerat</i> et cetera. Et primo ponitur calumniae contra
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455 curatum illatio; secundo subditur curati excusatio, ibi
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456 <i>respondit eis: qui me sanum fecit</i> et cetera. Calumniam autem
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457 inferunt contra istum de hoc quod in sabbato grabatum portat, sed
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458 non de curatione; unde dicunt <i>sabbatum est, non licet tibi
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459 tollere grabatum tuum</i>. Cuius ratio multiplex potest assignari.
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460 Una, quia Iudaei frequenter Christo de curatione in die sabbati
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461 calumniam inferentes, confutati erant a Christo, per hoc quod ipsi
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462 etiam iumenta de puteo in die sabbati eruebant et salvabant, ut
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463 habetur Lc. XIV, 15. Et ideo de curatione tamquam de re utili et
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464 necessaria tacent; de portatione vero lecti, quae non necessaria
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465 videbatur, calumniantur; quasi dicant: si sanitas non erat
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466 differenda, quid erat necessarium lectum portare, seu portari
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467 praecipere? Alia ratio est, quia dominus dixerat, contra eos
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468 concludens, quod licet sabbato benefacere. Et ideo, quia curari non
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469 est benefacere sed bene pati, curatum potius quam curantem
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470 calumniantur. Tertia ratio est, quia hoc in lege videtur prohibitum
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471 esse Iudaeis, ne aliquid in die sabbati operentur; specialiter
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472 tamen portatio onerum in die sabbati prohibetur. Ier. XVII, 21:
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473 <i>ne portetis onera in die sabbati</i>. Et ideo specialiter
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474 calumniati sunt portationem in die sabbati, utpote dicto prophetae
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475 contrariam. Sed hoc tamen mandatum prophetae mysticum est: nam per
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476 onera non portanda intendebat eos inducere ut in die sabbati
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477 requiescerent ab oneribus peccatorum; de quibus dicitur in Ps.
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478 XXXVII, 5: <i>iniquitates meae sicut onus grave gravatae sunt super
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479 me</i>. Unde, quia iam erat tempus solvendi figuras occultas,
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480 mandat Christus isti grabatum tollere, idest proximum in
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diff changeset
481 infirmitate sustentare, secundum illud Gal. VI, 2: <i>alter
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482 alterius onera portate, et sic adimplebitis legem Christi</i>.
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483 Consequenter ponitur excusatio curati, cum subditur <i>respondit
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484 eis: qui me sanum fecit, ille mihi dixit</i>. Et quidem prudenter
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485 se excusat: numquam enim adeo bene probatur doctrina esse
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486 divinitus, sicut per ostensionem miraculorum, quae nonnisi
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487 divinitus fieri possunt. Mc. ult., 20: <i>illi autem profecti
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488 praedicaverunt ubique, domino cooperante, et sermonem confirmante,
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489 sequentibus signis</i>. Et ideo iste, auctorem sanitatis suae
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490 calumniantibus, obiiciebat dicens <i>qui me sanum fecit, ille mihi
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491 dixit</i>; quasi dicat: vos dicitis prohibitum esse ne onus
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492 portetur in sabbato, et hoc auctoritate divina; sed mihi eadem
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493 auctoritate est impositum ut tollam grabatum: nam <i>ille, qui me
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494 salvum fecit</i>, et per sanitatem restitutam se divinam virtutem
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495 habere ostendit, <i>mihi dixit: tolle grabatum tuum, et ambula</i>.
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496 Et ideo mandatis eius qui tantae est virtutis, et qui mihi tale
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497 beneficium contulit, merito teneor obedire. Ps. CXVIII, 93: <i>in
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498 aeternum non obliviscar iustificationes tuas, quia in ipsis
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499 vivificasti me</i>. Consequenter dicit <i>interrogaverunt ergo
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500 eum</i>. Quia curatum hominem calumniari non poterant, Christi
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501 curationem calumniari nituntur: per hunc enim se excusaverat homo
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502 ille. Et quia eum determinate quis esset, non indicaverat, maligne
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503 interrogabant ab eo qui esset. Et ideo circa hoc primo agitur de
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504 Christi inquisitione; secundo de eius inventione, ibi <i>postea
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505 invenit eum Iesus</i>; tertio de eius persecutione, ibi
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506 <i>propterea persequebantur Iudaei Iesum</i>. Circa primum tria
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507 ponuntur: scilicet Iudaeorum inquisitio, curati ignorantia et
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508 ignorantiae causa. Quantum ad primum dicitur: <i>interrogabant ergo
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509 eum Iudaei</i>, scilicet non bona intentione, ut proficiant, sed
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510 maligno animo, ut persequantur et perdant. Infra VIII, 21:
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511 <i>quaeretis me, et in peccato vestro moriemini</i>. Et hanc eorum
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512 malitiam eorum verba manifestant. Cum enim dominus et sanari
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513 languidum, et grabatum tolli iusserit, primum divinae virtutis
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514 ostensivum et irrefragabile signum subticent; aliud quod contra
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515 legem videtur, replicant, dicentes <i>quis est ille homo qui dixit
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516 tibi: tolle grabatum tuum et ambula?</i> Eccli. XI, 33: <i>bona in
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517 mala pervertens, insidiatur, et in electis imponit</i>, scilicet
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518 imponere nititur <i>maculam</i>. Quantum ad secundum dicit <i>qui
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519 autem sanus factus fuerat, nesciebat qui esset</i>. Sanus iste
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520 significat fideles per gratiam Christi sanatos. Ephes. II, 8:
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521 <i>gratia salvati estis</i>. Qui quidem nesciunt Christum quis est,
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522 sed effectum tantum eius cognoscunt. II Cor. c. V, 6: <i>quamdiu
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523 sumus in corpore, peregrinamur a domino: per fidem enim ambulamus,
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524 et non per speciem</i>. Sed tunc cognoscemus Christum quis est,
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525 <i>quando videbimus eum sicuti est</i>: I Io. III, 2. Huius autem
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526 ignorantiae causam assignat quantum ad tria, cum dicit <i>Iesus
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527 autem declinavit a turba constituta in loco</i>. Quod quidem causam
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528 habet litteralem et mysticam. Litteralem quidem quantum ad duo.
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529 Primo ut daret nobis exemplum occultandi opera nostra bona et non
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530 quaerendi in eis hominum favorem, secundum illud Matth. VI, 1:
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531 <i>attendite ne iustitiam vestram faciatis coram hominibus</i>.
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532 Secundo ut declinemus et fugiamus oculos invidorum ab omnibus
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533 operibus nostris, ne ex hoc eorum invidia crescat; Eccli. VIII, 14:
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534 <i>ne contra faciem stes contumeliosi, ne sedeat quasi insidiator
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535 ori tuo</i>. Mysticam vero quantum ad duo. Primo, ut det
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536 intelligere quod Christus non de facili invenitur in hominum
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537 multitudine et in turbine curarum temporalium, sed in spirituali
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538 secreto. Osee II, 14: <i>ducam eam in solitudinem, et ibi loquar ad
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539 cor eius</i>. Nam <i>verba sapientium audiuntur in silentio</i>, ut
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540 dicitur Eccle. IX, 17. Secundo, ut insinuet quod Christus debebat
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diff changeset
541 declinare a Iudaeis ad gentes; Is. VIII, 17: <i>abscondit faciem
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542 suam parumper a Iacob</i>, idest subtraxit veritatis suae notitiam
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543 a populo Iudaeorum. Consequenter agitur de inventione Christi, cum
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diff changeset
544 dicit <i>postea invenit eum Iesus in templo</i>. Et primo dicit
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545 quod invenitur; secundo insinuat quod inventus docet; tertio quod
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546 post doctrinam manifestatur. Quantum ad inventionem duo ponit,
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547 scilicet modum inveniendi, et locum. Modus quidem est mirabilis,
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548 quia non invenitur nisi inveniat, unde dicit <i>postea</i>,
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549 scilicet quae dicta sunt, <i>invenit eum Iesus</i>: nam homo sua
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550 virtute Christum invenire non potest, nisi ei se Christus
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551 praesentet. Unde etiam Ps. CXVIII, 176 dicebat: <i>require servum
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552 tuum</i>. Sap. VI, 14: <i>praeoccupat eos qui se concupiscunt</i>.
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553 Locus autem in quo invenitur Christus est venerabilis, quia <i>in
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554 templo</i>, secundum illud Ps. X, 5: <i>dominus in templo sancto
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555 suo</i>. Nam et mater eius in templo eum invenit, Lc. II, 46 et hoc
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556 quia in his quae patris sui sunt, oportebat eum esse. In quo datur
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557 nobis intelligi quod curatus iste non ad vanitatem, sed ad
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558 religionis studium conversus, templum frequentans, in ipso Christum
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559 cognoscit: quia si ad conditoris cognitionem venire volumus,
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560 fugienda est turba pravorum affectuum, et declinanda sunt malorum
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561 conventicula, et fugiendum est ad templum cordis nostri, quod Deus
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562 invisere et habitare dignatur. Consequenter inventus docet; unde
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563 <i>et dixit illi: ecce sanus factus es, iam noli peccare</i>. Ubi
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564 primo commemorat impensum beneficium; secundo proponit sanum
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565 consilium; tertio ostendit imminens periculum. Sed beneficium est
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diff changeset
566 admirabile, quia subita restitutio sanitatis. Unde dicitur <i>ecce
495930650732 to XML, fix initial link by hand
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567 iam sanus factus es</i>. Et ideo semper oportet in memoria teneri,
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parents: 30
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568 secundum illud Is. LXIII, v. 7: <i>miserationum domini
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diff changeset
569 recordabor</i>. Consilium vero utile, quia <i>iam amplius noli
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parents: 30
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570 peccare</i>; Eccli. XXI, 1: <i>fili, peccasti, ne adiicias
495930650732 to XML, fix initial link by hand
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571 iterum</i>. Quare dominus isti paralytico et aliis quibusdam ab eo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
572 curatis mentionem facit de peccatis, et non aliis? Ideo scilicet ut
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parents: 30
diff changeset
573 ostendat per hoc, infirmitates aliquibus, ex peccatis prioribus
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parents: 30
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574 provenire, secundum illud I Cor. XI, v. 30: <i>ideo multi
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parents: 30
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575 imbecilles et infirmi, et dormiunt multi</i>. Per quod etiam se
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parents: 30
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576 esse Deum ostendit, peccata et occulta cordium manifestans. Prov.
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parents: 30
diff changeset
577 XV, 11: <i>Infernus et perditio coram illo: quanto magis corda
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parents: 30
diff changeset
578 filiorum hominum?</i> Istis ergo solis mentionem de peccatis facit
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diff changeset
579 et non aliis ab eo curatis, quia non omnes infirmitates propter
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parents: 30
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580 peccata priora proveniunt; sed quaedam ex naturali dispositione,
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diff changeset
581 quaedam propter probationem, sicut in Iob. Vel de istis tantum
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parents: 30
diff changeset
582 mentionem fecit, quia magis praeparati erant ad correctionem. Prov.
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parents: 30
diff changeset
583 c. IX, 8: <i>noli arguere derisorem, ne oderit te: argue sapientem,
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diff changeset
584 et diliget te</i>. Vel in istis, omnibus aliis hoc mandavit.
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parents: 30
diff changeset
585 Periculum autem imminens erat terribile, unde dicit <i>ne deterius
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parents: 30
diff changeset
586 tibi aliquid contingat</i>. Quod quidem dupliciter intelligi
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parents: 30
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587 potest, secundum duo quae in isto praecesserunt. Primo enim punitus
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parents: 30
diff changeset
588 fuit per prolixum morbum; secundo consecutus fuit magnum
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parents: 30
diff changeset
589 beneficium. Et ideo ad utrumque referri potest quod dicitur. Ad
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parents: 30
diff changeset
590 primum quidem: quia cum aliquis pro peccato punitur et ex ipsa
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parents: 30
diff changeset
591 poena a peccato non retrahitur, iustum est ut gravius puniatur. Et
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parents: 30
diff changeset
592 ideo dicit <i>noli amplius peccare</i>, quia si peccaveris
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parents: 30
diff changeset
593 <i>deterius tibi continget</i>. Ier. c. II, 30: <i>frustra percussi
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parents: 30
diff changeset
594 filios vestros: disciplinam non receperunt</i>. Ad secundum vero:
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parents: 30
diff changeset
595 quia qui post beneficia recepta ad peccata prolabitur, gravioris
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parents: 30
diff changeset
596 supplicii reus efficitur propter ingratitudinem, secundum illud II
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parents: 30
diff changeset
597 Pet. II, 20: <i>melius erat eis viam veritatis non agnoscere, quam
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parents: 30
diff changeset
598 post agnitionem retrorsum converti</i>. Similiter etiam quia
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parents: 30
diff changeset
599 postquam homo ad peccatum semel redierit, facilius peccat; secundum
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parents: 30
diff changeset
600 illud Mt. XII, v. 45: <i>fiunt novissima hominis illius peiora
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
601 prioribus</i>. Ier. II, 20: <i>a saeculo fregisti iugum, rupisti
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
602 vinculum, dixisti: non serviam</i>. Consequenter ponitur inventi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
603 manifestatio, cum subditur <i>abiit ille homo et annuntiavit</i> et
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parents: 30
diff changeset
604 cetera. Et secundum quosdam posset intelligi, ut Chrysostomus
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parents: 30
diff changeset
605 dicit, quod ex malitia manifestasset eum; sed hoc non videtur
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parents: 30
diff changeset
606 probabile, scilicet quod post tantum beneficium ita ingratus esset.
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parents: 30
diff changeset
607 <i>Nuntiavit</i> ergo <i>Iudaeis, quia Iesus esset qui fecit eum
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diff changeset
608 sanum</i>, ut manifestaret Christi virtutem ad sanandum. Ps. LXV,
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parents: 30
diff changeset
609 16: <i>venite, et narrabo (...) quanta fecit dominus animae
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
610 meae</i>. Et hoc patet, quia illi interrogaverunt eum, quis
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parents: 30
diff changeset
611 iusserit grabatum tollere. Iste autem annuntiavit eis quod <i>Iesus
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parents: 30
diff changeset
612 fecit eum sanum</i>. Consequenter cum dicit <i>propterea
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diff changeset
613 persequebantur Iudaei Iesum</i>, ponitur persecutio contra
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614 Christum, quae est propter quoddam opus pietatis in sabbato
495930650732 to XML, fix initial link by hand
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diff changeset
615 exhibitum; unde dicit <i>propterea persequebantur Iudaei Iesum</i>,
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616 quia haec faciebat in sabbato. Ps. CXVIII, 161: <i>principes
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diff changeset
617 persecuti sunt me gratis</i>. Consequenter cum dicit <i>Iesus autem
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618 respondit eis</i> etc., ponitur secunda causa persecutionis, quae
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diff changeset
619 sumitur ex doctrina. Et primo ponitur doctrina veritatis; secundo
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620 persecutio Iudaicae pravitatis, ibi <i>propterea ergo magis
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621 quaerebant eum Iudaei interficere</i>. Doctrinam autem veritatis
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622 proponit dominus, excusando se de solutione sabbati. Sed notandum
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diff changeset
623 est, quod dominus de huius solutione aliquando quidem excusavit se,
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624 aliquando discipulos suos. Et discipulos quidem, quia homines puri
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diff changeset
625 erant, excusavit per similitudinem hominum, scilicet per exemplum
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diff changeset
626 sacerdotum, qui operabantur in templo in die sabbati, et sabbatum
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627 non solvebant. Et David, qui sub Achimelech sacerdote in die
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628 sabbati a facie Saulis fugiens, panes propositionis accepit de
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diff changeset
629 templo, ut habetur I Reg. XXI, v. 1 ss. Se vero, quia homo erat et
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diff changeset
630 Deus, aliquando per similitudinem hominum excusavit a solutione
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diff changeset
631 sabbati. Lc. XIV, 5: <i>quis vestrum, si ceciderit bos aut asinus
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632 suus in puteum, non continuo extrahet eum in die sabbati?</i>
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633 Aliquando vero, et praecipue in hoc loco, excusat se per
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diff changeset
634 similitudinem Dei, dicens <i>pater meus usque modo operatur, et ego
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diff changeset
635 operor</i>; quasi dicat: nolite putare quod in sabbato ita
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diff changeset
636 requieverit pater meus, ut ex illo non operetur; sed sicut ipse et
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637 nunc sine labore operatur, ita et ego operor. In quo excludit
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638 falsum intellectum Iudaeorum, qui volentes conformari Deo, nihil in
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diff changeset
639 die sabbati operantur, ac si Deus ipso die omnino destiterit
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640 operari. Et quidem licet in sabbato requieverit a novis creaturis
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641 condendis, nihilominus tamen semper et continue usque modo
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642 operatur, creaturas in esse conservando. Unde et signanter verbo
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diff changeset
643 requietionis Moyses est usus post opera Dei, a quibus condendis
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644 requievit, ut signaret spiritualem requiem, quam Deus exemplo
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645 quietis suae fidelibus postea qui bona fecerint opera, arcana
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diff changeset
646 significatione pollicebatur. Unde dici potest, illud mandatum in
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647 umbra futuri fuisse praeceptum. Signanter autem dicit <i>usque nunc
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648 operatur</i>; non autem operatus est, ut designet continuationem
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649 divini operis. Nam possent imaginari Deum esse causam mundi, sicut
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diff changeset
650 artifex est causa domus, quantum ad fieri tantum: ut sicut domus
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651 manet, etiam cessante operatione artificis, ita et mundus
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652 subsistere posset, influxu divino cessante. Sed, secundum
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diff changeset
653 Augustinum, Deus ita est causa omnium creaturarum quod sit etiam
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diff changeset
654 causa subsistendi; quia si eius potentia ad momentum cessaret,
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655 simul et illarum cessarent species omnes, quas natura continet:
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656 sicut si dicerem, quod aer tamdiu illuminatur quamdiu lumen solis
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657 manet in ipso. Cuius quidem ratio est, quia ea quae causam habent,
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658 quantum ad fieri solum, cessante causa subsistere possunt; ea vero
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659 quae non solum fieri, sed etiam subsistentiae causam habent,
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660 continua conservatione causae indigent. Excludit etiam per hoc quod
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661 dicit <i>pater meus usque modo operatur</i>, opinionem quorumdam
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662 dicentium, quod Deus mediantibus secundis causis res producit; quod
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663 est contra illud Is. XXVI, 12: <i>omnia opera nostra operatus es in
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diff changeset
664 nobis, domine</i>. Sicut ergo <i>pater meus</i>, in principio
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665 instituendo naturam, <i>usque modo operatur</i>, eadem operatione
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666 ipsam continendo et conservando, <i>et ego operor</i>, quia sum
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667 patris verbum, per quod omnia operatur; Gen. I, 3: <i>dixit Deus:
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668 fiat lux</i>. Unde sicut primam institutionem rerum per verbum
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669 operatus est, ita et ipsarum conservationem. Et sic si ipse
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670 <i>usque modo operatur, et ego operor</i>, quia sum verbum patris,
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671 per quod omnia fiunt et conservantur. Consequenter cum dicit
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672 <i>propterea ergo magis quaerebant eum Iudaei interficere</i>,
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673 ponitur persecutio ex doctrina proveniens: quia propter ipsam
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674 doctrinam <i>Iudaei magis</i>, idest avidiori animo, ferventiori
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675 zelo, <i>quaerebant eum interficere</i>. Duo enim crimina in lege
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676 morte punita fuerunt: scilicet crimen solutionis sabbati, unde ille
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677 qui collegit ligna in sabbato lapidatus est, Num. XV, 32, et crimen
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678 blasphemiae, unde dicitur Lev. XXIV, 14: <i>educ blasphemum extra
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679 castra (...) et lapidet eum omnis multitudo filiorum Israel</i>.
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680 Blasphemiam autem isti reputabant quod homo diceret se esse Deum;
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diff changeset
681 infra X, 33: <i>de bono opere non lapidamus te, sed de blasphemia,
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682 quia homo cum sis, facis teipsum Deum</i>. Et haec duo crimina
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683 imponebant Christo: unum scilicet quia solvebat sabbatum, aliud
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684 quia dicebat se aequalem Deo. Unde dicit, quod ideo <i>quaerebant
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diff changeset
685 eum occidere, quia non solum solvebat sabbatum, sed etiam patrem
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686 suum dicebat Deum</i>. Sed quia etiam alii iusti Deum patrem suum
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687 dicunt: Ier. III, 19: <i>patrem vocabis me</i>, ideo non solum
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688 dicunt quod <i>patrem suum dicebat Deum</i>, sed addunt quod
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689 pertinet ad blasphemiam <i>aequalem se faciens Deo, quod ex hoc
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690 colligunt quod</i> dixit: <i>pater meus operatur, et ego
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691 operor</i>. Deum patrem suum dicit, ut det intelligere quod pater
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692 eius est per naturam, aliorum autem per adoptionem: secundum quem
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693 modum loquitur infra XX, 17: <i>vado ad patrem meum</i>, scilicet
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694 per naturam, <i>et patrem vestrum</i>, scilicet per gratiam. Item
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695 ad similitudinem eius se operari dicit, solvens per hoc calumniam
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696 Iudaeorum de solutione sabbati: quae non esset conveniens
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697 excusatio, nisi aequalis auctoritatis esset in operando cum Deo. Et
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698 ideo dicunt quod facit se aequalem Deo. Et quidem magna est
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699 Arianorum caecitas, qui in verbis domini non possunt intelligere
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diff changeset
700 quod Iudaei intelligunt, dicentes Christum Deo patre minorem esse.
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701 Sed Ariani dicunt, quod Christus non fecit se aequalem Deo, sed
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702 Iudaei hoc suspicabantur. Sed per ea quae dicta sunt in ipso textu,
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703 aliter etiam manifestum est. Nam Evangelista dicit quod Iudaei
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704 persequebantur Christum, quia solvebat sabbatum, et quia dicebat
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705 patrem suum Deum, et quia faciebat se aequalem Deo. Aut ergo
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706 Christus est mendax, aut est aequalis Deo. Sed si est aequalis Deo,
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parents: 30
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707 ergo Christus Deus est per naturam. Dicit autem Evangelista <i>se
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708 aequalem faciens Deo</i>, non quod ipse aequalem se Deo faceret,
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709 quia per aeternam generationem aequalis erat Deo; sed secundum
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710 intentionem Iudaeorum loquens, qui non credentes Christum esse
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711 filium Dei per naturam, intellexerunt ex verbis eius quod se
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712 diceret Dei filium, quasi volens se aequalem Deo facere, cum tamen
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diff changeset
713 hoc eum esse non crederent; infra c. X, 33: <i>tu homo cum sis,
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714 facis teipsum Deum</i>; idest, dicis te esse Deum: quod
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715 interpretatur ac si tu ipse facias teipsum Deum.</p>
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716 <br />
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717 <div class="D">Lectio 3</div>
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718 <p title="Super Io., cap. 5 l. 3"><a name="87453"><span class=
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diff changeset
719 "ref">[87453] Super Io., cap. 5 l. 3</span></a> Hic tradit
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720 doctrinam de potestate vivificativa. Et primo ponitur ipsa
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721 doctrina; secundo confirmatio eius, ibi <i>si ego testimonium
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722 perhibeo de meipso, testimonium meum non est verum</i>. Circa
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723 primum duo facit. Primo proponit doctrinam eius de potestate
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724 vivificativa in communi; secundo in speciali, ibi <i>et maiora his
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725 demonstrabit ei opera</i>. Circa primum tria facit. Primo insinuat
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726 potestatis suae originem; secundo ipsius potestatis magnitudinem,
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727 ibi <i>quaecumque enim ille fecerit, haec et filius similiter
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728 facit</i>. Tertio assignat utriusque rationem, ibi <i>pater enim
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729 diligit filium</i>. Considerandum autem circa primum, quod Ariani
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730 ex his verbis quae hic dominus dicit <i>non potest filius a se
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731 facere quidquam</i> etc., errorem suum confirmare nituntur,
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732 scilicet quod filius minor sit patre, quia, secundum quod
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diff changeset
733 Evangelista dixit, Iudaei persequebantur Christum, quia faciebat se
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734 aequalem Deo. Quod videns dominus, Iudaeos ex hoc moveri, volens
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735 hoc excludere, ut Ariani dicunt, talia verba subiunxit, ut se
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736 aequalem patri non esse monstraret, dicens: <i>amen, amen dico
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737 vobis, non potest filius a se facere quidquam, nisi quod viderit
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diff changeset
738 patrem facientem</i>; quasi dicat: non intelligatis me per hoc quod
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739 dixi <i>pater meus operatur, et ego operor</i>, sic operari quasi
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740 ego sim ei aequalis, quia nihil possum facere a meipso. Quia ergo
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diff changeset
741 <i>filius non potest facere quidquam, nisi quod viderit patrem
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diff changeset
742 facientem</i>, utique minor est patre, ut ipsi dicunt. Sed hic
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diff changeset
743 intellectus falsus est et erroneus: quia si filius non esset
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744 aequalis patri, tunc non esset filius idem cum patre, quod est
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745 contra illud, infra X, 30: <i>ego et pater unum sumus</i>. Nam
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746 aequalitas attenditur secundum magnitudinem, quae in divinis est
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parents: 30
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747 ipsa essentia. Unde si esset patri inaequalis, differret ab eo
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parents: 30
diff changeset
748 secundum essentiam. Ad verum autem huius intellectum, sciendum est,
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diff changeset
749 quod in his quae in filio minorationem importare videntur, posset
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diff changeset
750 dici ab aliquibus haec de Christo dicta esse secundum naturam
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751 assumptam, sicut dicitur infra XIV, v. 28: <i>pater maior me
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752 est</i>. Unde secundum hoc vellent dicere, quod hoc quod dominus
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753 dicit <i>non potest filius a se facere quidquam</i>, intelligendum
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754 est de filio secundum naturam assumptam. Quod quidem stare non
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parents: 30
diff changeset
755 potest, quia secundum hoc oporteret dicere quod omnia quae filius
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parents: 30
diff changeset
756 Dei fecit in natura assumpta, pater ante eum fecisset; puta quod
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parents: 30
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757 siccis pedibus super mare ambulasset, sicut Christus ambulavit,
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758 alias non diceretur <i>nisi quod viderit patrem facientem</i>. Sed
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parents: 30
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759 si dicatur, quod quaecumque Christus in carne fecit, etiam Deus
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parents: 30
diff changeset
760 pater fecit, inquantum in eo pater operatur, secundum illud, infra
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parents: 30
diff changeset
761 XIV, 10: <i>pater autem in me manens ipse facit opera</i>; ut sit
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parents: 30
diff changeset
762 sensus: <i>non potest filius a se facere quidquam, nisi quod
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parents: 30
diff changeset
763 viderit patrem facientem</i>, in seipso, scilicet filio. Sed nec
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parents: 30
diff changeset
764 hoc stare potest, quia secundum hoc ea quae sequuntur, non possent
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parents: 30
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765 ei adaptari, scilicet <i>quaecumque ille fecerit, haec et filius
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766 similiter facit</i>. Numquam enim secundum naturam assumptam filius
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parents: 30
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767 creavit mundum, sicut pater creavit. Non ergo ad naturam assumptam
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parents: 30
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768 referendum est quod dicitur. Secundum Augustinum autem, alius modus
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parents: 30
diff changeset
769 est intelligendi ea quae videntur in filio minorationem importare,
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ht
parents: 30
diff changeset
770 licet non importent: ut scilicet referantur ad originem filii a
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
771 patre. Quia licet filius sit aequalis patri per omnia, tamen hoc
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
772 ipsum habet a patre per aeternam generationem; sed pater a nullo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
773 habet, cum sit ingenitus. Unde secundum hoc continuatur sic. Quid
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
774 scandalizati estis, quia patrem meum dixi Deum, et quia aequalem me
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
775 feci Deo? <i>Amen, amen dico vobis, non potest filius a seipso
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
776 facere quidquam</i>; quasi dicat: ita sum aequalis patri, ut ab
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
777 illo sim, non ille a me; et quidquid ego habeo ut faciam, est mihi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
778 a patre. Secundum hunc ergo modum in his verbis fit mentio de
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
779 potestate filii, per hoc verbum <i>potest</i>, et de eius
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
780 operatione per hoc verbum <i>facere</i>. Et ideo utrumque potest
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
781 hic intelligi: ut scilicet ostendatur primo derivatio potestatis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
782 filii a patre; secundo vero ut ostendatur conformitas operationis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
783 filii ad operationem patris. Quantum ad primum, exponit Hilarius
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
784 hoc modo. Supra dominus dixit se esse aequalem patri. Sed aliqui
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
785 haeretici propter auctoritates Scripturae, quae dicunt unitatem et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
786 aequalitatem filii ad patrem, attribuunt filio quod sit ingenitus,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
787 sicut Sabelliani, dicentes filium esse idem cum patre in persona.
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parents: 30
diff changeset
788 Ne ergo hoc intelligas, dicit: <i>non potest filius a se facere
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
789 quidquam</i>, nam potentia filii idem est quod natura eius. Ab eo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
790 ergo filius habet posse a quo habet esse; esse autem habet a patre,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
791 infra XVI, 28: <i>exivi a patre, et veni in mundum</i>: a quo etiam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
792 habet naturam, quia Deus est de Deo, ergo ab eo habet posse. Sic
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
793 ergo hoc quod dicit: <i>non potest filius facere quidquam, nisi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
794 quod patrem viderit facientem</i>, tantum valet ac si dicatur:
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ht
parents: 30
diff changeset
795 filius, sicut non habet esse nisi a patre, ita nec posse facere
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
796 aliquid nisi a patre. In naturalibus enim ab eodem aliquid accipit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
797 posse operari a quo recipit esse, sicut ignis ab eo recipit quod
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ht
parents: 30
diff changeset
798 possit ascendere sursum a quo recipit formam et esse. Nec tamen per
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
799 hoc quod dicit <i>non potest filius a se facere quidquam</i>,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
800 importatur inaequalitas: quia hoc pertinet ad relationem; quaestio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
801 autem aequalitatis et inaequalitatis pertinet ad quantitatem. Per
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
802 hoc autem quod dicit <i>nisi quod viderit patrem facientem</i>,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
803 posset alicui falsus intellectus subintrare, ut crederet filium hoc
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
804 modo facere, quia vidit patrem facientem; scilicet, quod pater
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
805 primo fecit, hoc viso, filius postea inceperit facere; ad modum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
806 duorum fabrorum, magistri scilicet et discipuli, qui arcam facit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
807 secundum modum quem viderit magistrum facere. Quod quidem non est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
808 verum de verbo; nam supra dicitur: <i>omnia per ipsum facta
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
809 sunt</i>. Ergo pater non fecit aliquid, ita quod filius videret
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
810 fieri, et addisceret. Sed hoc dictum est ut designetur communicatio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
811 paternitatis filio per generationem, quae convenienter designatur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
812 hoc verbo <i>viderit</i>, quia per visum et auditum in nos ab alio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
813 scientia transfunditur. Nam per visum quidem scientiam a rebus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
814 accipimus, per auditum vero a sermonibus. Filius autem non est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
815 aliud quam sapientia, secundum illud Eccli. XXIV, 5: <i>ego ex ore
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
816 altissimi prodii primogenita ante omnem creaturam</i>. Et sic
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
817 derivatio filii a patre nihil aliud est quam derivatio divinae
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
818 sapientiae. Quia ergo visio designat derivationem cognitionis et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
819 sapientiae ab alio, recte per visionem generatio filii a patre
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
820 designatur, ut sic nihil aliud sit filium videre patrem facientem,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
821 quam procedere intelligibili processione a patre operante. Potest
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
822 autem et de huiusmodi, secundum Hilarium, alia ratio assignari;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
823 scilicet, ut per hoc quod dicit <i>viderit</i>, excludatur omnis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
824 imperfectio a generatione filii vel verbi; nam in generatione
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
825 materiali illud quod generatur, paulatim per incrementa temporum ab
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
826 imperfecto ad perfectum perducitur: non enim iam perfectum est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
827 aliquid quando generari incipit. Sed hoc in generatione aeterna
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
828 locum non habet, cum sit generatio perfecti a perfecto. Et ideo
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parents: 30
diff changeset
829 dicit <i>nisi quod viderit filius patrem facientem</i>. Cum enim
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
830 videre sit actus perfecti, manifestum est quod filius statim
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
831 perfectus genitus est, tamquam statim videns, et non per incrementa
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
832 temporum ad perfectum perducitur. Quantum vero ad secundum exponit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
833 Chrysostomus, scilicet ad ostendendum conformitatem patris ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
834 filium, quantum ad operationem, hoc modo. Dico quod licet mihi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
835 operari in sabbato, quia et pater meus continue operatur, cui non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
836 possum operari contrarium; et hoc quia <i>non potest filius a se
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
837 facere quidquam</i> et cetera. Tunc enim quis aliquid a se facit,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
838 cum in faciendo non se conformat alteri. Quicumque autem est ab
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
839 alio, si discordat ab eo, peccat; infra VII, 18: <i>qui a semetipso
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
840 loquitur, gloriam propriam quaerit</i>. Quicumque ergo existens ab
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
841 alio, a semetipso operatur, peccat; filius autem est a patre: ergo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
842 si operatur a semetipso, peccat; quod est impossibile. Per hoc ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
843 quod dicit dominus, <i>filius non potest a se facere quidquam</i>
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
844 etc., nihil aliud insinuat, quam quod filius non potest peccare.
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parents: 30
diff changeset
845 Quasi dicat: iniuste persequimini me de solutione sabbati, quia non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
846 possum peccare, quia non operor contraria patri meo. Utramque autem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
847 expositionem, scilicet Hilarii et Chrysostomi, facit Augustinus,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
848 licet in diversis locis. Consequenter cum dicit <i>quaecumque enim
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
849 ille fecerit, haec et filius similiter facit</i>, ponitur magnitudo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
850 potestatis Christi et excludit in his tria circa potestatem suam:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
851 scilicet particularitatem, diversitatem et imperfectionem.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
852 Particularitatem: quia, cum sint diversa agentia in mundo, et agens
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
853 primum universale virtutem habeat super omnia agentia, alia vero
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
854 agentia, quae sunt ab ipso, tanto particularis virtutis sint,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
855 quanto sunt inferiora in ordine causalitatis, posset ex hoc aliquis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
856 credere, quod cum filius non sit a se, habeat potestatem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
857 particularem respectu aliquorum existentium, et non universalem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
858 respectu omnium, sicut habet pater. Et ideo hoc excludens dicit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
859 <i>quaecumque enim ille</i>, idest pater, <i>fecerit</i>, idest ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
860 omnia ad quae se extendit potestas patris, extendit se etiam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
861 potestas filii. Supra I, 3: <i>omnia per ipsum facta sunt</i>.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
862 Diversitatem vero, quia aliquando unum, ab alio existens, potest
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
863 quidem facere quaecumque ille a quo est facit, nihilominus tamen
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
864 illa quae facit, non sunt eadem cum illis quae ille a quo est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
865 facit. Sicut si unus ignis existens ab alio, potest facere
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
866 quaecumque alius facit, puta comburere, sed tamen alia comburit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
867 iste, alia ille, licet eadem sit combustio utriusque secundum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
868 speciem. Ne ergo intelligas sic operationem filii diversam esse ab
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
869 operatione patris, dicit <i>haec</i>, idest non diversa, sed eadem.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
870 Imperfectionem vero, quia quandoque contingit aliquod unum et idem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
871 ex duobus agentibus fieri, sed ab uno quidem sicut a principali et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
872 perfecto, ab alio vero sicut ab instrumento et imperfecto; sed non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
873 similiter, quia aliter agit principale agens, et aliter
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
874 instrumentum, quia instrumentum imperfecte agit, utpote in virtute
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
875 alterius. Ne ergo sic intelligas filium facere quaecumque facit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
876 pater, addit <i>similiter</i>, idest, potestate qua pater facit,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
877 facit et filius; quia eadem virtus et eadem perfectio est in patre
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
878 et filio; Prov. VIII, 30: <i>cum eo eram cuncta componens</i>.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
879 Consequenter cum dicit <i>pater enim diligit filium</i>, assignat
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
880 rationem utriusque, scilicet originis et magnitudinis potestatis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
881 filii; quae quidem ratio assignatur ex dilectione patris, qui
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
882 diligit filium; unde dicit: <i>pater enim diligit filium</i>. Sed
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
883 ad sciendum quomodo dilectio patris ad filium sit ratio originis,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
884 seu communicationis potestatis filii, attendendum est, quod
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
885 dupliciter aliquid diligitur. Cum enim bonum solum sit amabile,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
886 aliquod bonum potest se dupliciter ad amorem habere, scilicet vel
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
887 ut causa amoris, vel ut ab amore causatum. In nobis autem bonum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
888 causat amorem; nam causa amoris nostri ad aliquem est bonitas eius.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
889 Non enim ideo bonus est, quia nos eum diligimus; sed ideo diligimus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
890 eum, quia bonus est: unde in nobis amor causatur a bono. Sed in Deo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
891 aliter est, quia ipse amor Dei est causa bonitatis in rebus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
892 dilectis: quia enim Deus diligit nos, ideo boni sumus, nam amare
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
893 nihil est aliud quam velle bonum alicui. Cum ergo voluntas Dei sit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
894 causa rerum, quia <i>omnia quaecumque voluit, dominus, fecit</i>,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
895 ut dicit Ps. CXIII, 3, manifestum est quod amor Dei, causa est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
896 bonitatis in rebus. Unde Dionysius dicit, VI cap. de divinis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
897 nominibus, quod divinus amor non permisit eum sine germine esse.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
898 Ergo si consideremus originem filii, videamus utrum amor quo pater
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
899 diligit filium, sit principium originis vel procedat ab ea. Amor
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
900 autem in divinis dupliciter accipitur; scilicet essentialiter,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
901 secundum quod pater diligit et filius et spiritus sanctus; et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
902 notionaliter, seu personaliter, secundum quod spiritus sanctus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
903 procedit ut amor. Sed neutro horum modorum amor dictus, potest esse
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
904 principium originis filii. Nam secundum quod accipitur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
905 essentialiter, sic importat actum voluntatis. Si ergo esset
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
906 principium originis filii, sequeretur quod pater genuisset filium
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
907 voluntate, non natura: quod est erroneum. Similiter etiam nec amor
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
908 notionaliter sumptus, qua pertinet ad spiritum sanctum, quia tunc
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
909 sequeretur quod spiritus sanctus esset principium filii: quod est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
910 erroneum; immo nullus haereticus hoc dixit. Licet enim amor
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
911 notionaliter sumptus sit principium omnium donorum quae nobis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
912 donantur a Deo, non tamen est principium filii, sed potius ipse a
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
913 patre filioque procedit. Sic ergo dicendum, quod ratio ista non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
914 sumitur ex dilectione ut ex principio, sed ut ex signo. Cum enim
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
915 similitudo sit causa dilectionis (omne enim animal diligit simile
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
916 sibi): ubi invenitur perfecta similitudo Dei, ibi invenitur etiam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
917 perfecta dilectio Dei. Perfecta autem similitudo patris in filio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
918 est secundum illud Coloss. I, 15: <i>qui est imago invisibilis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
919 Dei</i>; Hebr. I, 3: <i>qui cum sit splendor, gloria et figura
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
920 substantiae eius</i>. Perfecte ergo filius a patre diligitur: et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
921 ideo quia perfecte diligit eum, signum est quod pater omnia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
922 ostenderit ei et communicaverit ei suam potestatem et naturam. Et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
923 de huius dilectione dicitur supra II, 35: <i>pater diligit filium,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
924 et omnia dedit in manu eius</i>. Et Matth. III, 17: <i>hic est
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925 filius meus dilectus</i>. Circa hoc autem quod sequitur <i>et omnia
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diff changeset
926 demonstrat ei quae ipse facit</i>, sciendum est, quod dupliciter
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diff changeset
927 potest aliquis alicui sua opera demonstrare. Vel quantum ad visum,
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diff changeset
928 sicut artifex ea quae facit demonstrat discipulo; vel quantum ad
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diff changeset
929 auditum, sicut quando verbo instruit eum. Quocumque ergo istorum
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diff changeset
930 modorum accipiatur <i>demonstrat</i>, sequi potest duplex
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diff changeset
931 inconveniens: quod tamen non est in ista demonstratione, qua pater
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diff changeset
932 demonstrat filio. Si enim pater dicatur demonstrare filio quantum
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diff changeset
933 ad visum, primo quidem sequitur in istis inferioribus quod prius
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diff changeset
934 operetur aliquid quod alteri demonstrat; deinde quod seorsum ab eo
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diff changeset
935 cui demonstrat. Sed pater non demonstrat filio ea quae prius facit,
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diff changeset
936 quia ipse filius dicit Prov. VIII, 22: <i>dominus possedit me in
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diff changeset
937 initio viarum suarum, antequam quidquam faceret</i>. Neque etiam ea
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diff changeset
938 quae seorsum a filio facit: quia pater omnia operatur per filium;
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diff changeset
939 supra I, 3: <i>omnia per ipsum facta sunt</i>. Si autem accipiatur
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diff changeset
940 demonstratio quantum ad auditum, duo videntur sequi: nam qui verbo
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diff changeset
941 docet, primo demonstrat ignoranti; deinde verbum est inter
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diff changeset
942 demonstrantem et cui fit demonstratio. Sed neutro modo pater
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diff changeset
943 demonstrat filio: non enim sicut ignoranti, cum filius sit
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diff changeset
944 sapientia patris, I Cor. I, 24: <i>Christum Dei virtutem et Dei
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diff changeset
945 sapientiam</i>; nec aliquo alio verbo medio, quia ipse filius est
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diff changeset
946 verbum patris, supra I: <i>verbum erat apud Deum</i>. Dicitur ergo
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diff changeset
947 pater omnia quae facit demonstrare filio, inquantum communicat ei
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diff changeset
948 notitiam omnium suorum operum: sic enim magister dicitur
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diff changeset
949 demonstrare discipulo, inquantum dat ei notitiam eorum quae facit.
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diff changeset
950 Unde, secundum Augustinum, demonstrare patrem filio, nihil aliud
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diff changeset
951 est quam patrem generare filium. Et filium videre quae pater facit,
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diff changeset
952 nihil aliud est quam filium esse et naturam a patre recipere.
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diff changeset
953 Potest tamen dici demonstratio illa similis visuali, inquantum ipse
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diff changeset
954 filius est splendor visionis paternae, ut dicitur Hebr. I, 3: nam
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diff changeset
955 pater videns se et intelligens, concipit filium, qui est conceptus
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diff changeset
956 huius visionis. Potest etiam esse similis ei quae fit per auditum,
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diff changeset
957 inquantum filius procedit a patre ut verbum. Ut si dicatur quod
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diff changeset
958 <i>pater omnia demonstrat filio</i>, inquantum producit ipsum ut
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959 splendorem, et conceptum suae sapientiae, et verbum. Hoc ergo quod
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diff changeset
960 dicit <i>demonstrat</i>, refertur ad illud quod supra dixit: <i>non
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diff changeset
961 potest filius a se facere quidquam, nisi quod viderit patrem
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diff changeset
962 facientem</i>. Hoc vero quod dicit <i>omnia</i>, refertur ad illud
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963 quod dixit: <i>quaecumque enim ille fecerit, haec similiter et
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964 filius facit</i>.</p>
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diff changeset
965 <br />
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diff changeset
966 <div class="D">Lectio 4</div>
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967 <p title="Super Io., cap. 5 l. 4"><a name="87454"><span class=
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diff changeset
968 "ref">[87454] Super Io., cap. 5 l. 4</span></a> Ostensa potestate
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969 filii in communi, hic consequenter ostendit eam in speciali, et
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970 primo dominus manifestat suam potestatem vivificativam; secundo
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diff changeset
971 manifestat quaedam praedicta, quae videbantur obscura, ibi <i>sicut
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972 enim pater habet vitam in semetipso, sic dedit filio vitam habere
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973 in semetipso</i>. Circa primum duo facit. Primo ostendit filium
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974 habere potestatem vivificativam; secundo docet modum percipiendi
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975 vitam a filio, ibi <i>amen, amen dico vobis, quia qui verbum meum
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diff changeset
976 audit</i> et cetera. Circa primum tria facit. Primo proponit
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diff changeset
977 potestatem vivificativam filii; secundo dicti rationem assignat,
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978 ibi <i>neque enim pater iudicat quemquam</i>; tertio ostendit
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diff changeset
979 effectum exinde provenientem, ibi <i>ut omnes honorificent
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980 filium</i> et cetera. Et circa primum duo facit. Primo proponit
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981 potestatem vivificativam in communi; secundo exprimit eam, ibi
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982 <i>sicut enim pater</i> et cetera. Quantum ad primum dicit
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983 <i>maiora his demonstrabit</i>; quasi dicat: miramini et turbamini
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diff changeset
984 de potestate filii in sanatione languidi; sed adhuc pater <i>maiora
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985 his demonstrabit opera</i>, scilicet in suscitatione mortuorum,
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986 <i>ut vos miremini</i>. Sed ex his verbis insurgit dubitatio
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987 quantum ad duo: primo quidem quantum ad hoc quod dicit
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988 <i>demonstrabit</i>: nam hoc quod supra dictum est, quod pater
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989 omnia demonstrat filio, refertur ad aeternam generationem: quomodo
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990 ergo hic dicit <i>demonstrabit</i>, cum filius sit ei coaeternus,
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991 et in aeternitate non sit accipere futurum? Secundo vero quantum ad
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992 hoc quod dicit <i>ut vos miremini</i>. Si enim ideo demonstraturus
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993 est ut Iudaei mirentur, tunc filio demonstraturus est simul et
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994 istis, alias non mirarentur, nisi viderent; cum tamen filius ab
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995 aeterno omnia viderit apud patrem. Et ideo dicendum est, quod hoc
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996 exponitur tripliciter. Uno modo, secundum Augustinum, ut referatur
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997 haec demonstratio fienda discipulis. Consuetus enim modus loquendi
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998 est Christi, ut aliquando attribuat sibi fieri quod fit membris
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999 suis, secundum illud Matth. XXV, v. 40: <i>quod uni ex minimis meis
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1000 fecistis, mihi fecistis</i>. Et tunc est sensus: vos vidistis
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1001 filium magna facientem in curatione languidi, et miramini; sed
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1002 adhuc <i>maiora his pater demonstrabit ei</i>, in membris, scilicet
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diff changeset
1003 discipulis; infra XIV, 12: <i>et maiora horum faciet</i>. Dicit
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1004 ergo <i>ut vos miremini</i>: quia ex miraculis discipulorum Iudaei
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1005 intantum mirati sunt quod maxima multitudo eorum conversa est ad
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1006 fidem, sicut habetur Act. I. Alio modo, secundum Augustinum, sic,
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1007 ut scilicet referatur ad Christum secundum naturam assumptam. In
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1008 Christo enim est et natura divina et natura humana; et secundum
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1009 utramque habet a patre potestatem vivificativam; sed aliter et
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1010 aliter, quia secundum divinitatem habet potestatem vivificandi
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1011 animas, sed secundum naturam assumptam vivificat corpora unde
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1012 Augustinus: verbum vivificat animas, sed verbum caro factum
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1013 vivificat corpora. Nam resurrectio Christi, et mysteria quae
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1014 Christus implevit in carne, sunt causa futurae resurrectionis
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1015 corporum; Eph. II, 5: <i>convivificavit nos in Christo</i>; I Cor.
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1016 XV, 12: <i>si autem Christus praedicatur quod resurrexit a mortuis,
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1017 quomodo quidam dicunt in vobis, quoniam resurrectio mortuorum non
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1018 est?</i> Sed primum habet ab aeterno, et hoc ostendit cum supra
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1019 dixit: <i>et omnia demonstrat ei quae ipse facit</i>; quae quidem
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1020 omnia demonstrat carni; sed alia ex tempore, et quantum ad hoc
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1021 dicit: <i>et maiora his demonstrabit ei</i>, idest demonstratur
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1022 potestas eius in hoc quod maiora faciet, suscitando mortuos:
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1023 quosdam quidem hic, sicut Lazarum, puellam et unicum matris; omnes
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1024 tandem in die iudicii. Tertio modo ut referatur ad Christum
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1025 secundum naturam divinam, secundum illum modum quo in Scriptura
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1026 dici consuetum est, tunc aliquid fieri quando innotescit; sicut
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1027 illud Matth. ult., 18: <i>data est mihi omnis potestas in caelo et
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1028 in terra</i>. Cum enim Christus ab aeterno habuerit potestatem
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1029 plenissimam, quia <i>quaecumque pater facit, similiter et filius
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1030 facit</i>, dicit tamen, post resurrectionem domini potestatem datam
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1031 esse: non quia tunc tantum eam recepit, sed quia per resurrectionis
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1032 gloriam tunc maxime innotuit. Secundum hoc ergo dicit sibi
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1033 potestatem dari, secundum quod eam exequitur in opere, ut dicatur:
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1034 <i>et maiora demonstrabit ei opera</i>; idest, sibi data per
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1035 executionem ostendet: et hoc vobis mirantibus, quando scilicet qui
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1036 vobis videtur ut homo tantum, apparebit virtutis divinae et Deus.
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1037 Est autem verbum demonstrationis accipiendum ut verbum visionis,
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1038 secundum quod supra expositum est. Consequenter cum dicit <i>sicut
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1039 enim pater suscitat mortuos (...) sic et filius</i>, explicat in
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1040 speciali potestatem vivificativam filii, ostendens quae sunt illa
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1041 maiora quae pater filio demonstrabit. Ubi sciendum est quod divina
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1042 virtus in veteri testamento ex hoc praecipue commendatur quod Deus
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1043 est auctor vitae; I Reg. II, 6: <i>dominus mortificat, et
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1044 vivificat</i>. Et Deut. c. XXXII, 39: <i>ego occidam, et ego vivere
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1045 faciam</i>. Quam quidem virtutem sicut habet pater, sic habet et
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1046 filius, et ideo dicit <i>sicut pater suscitat mortuos et vivificat,
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1047 sic et filius quos vult vivificat</i>; quasi dicat: haec sunt
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1048 maiora quae pater filio demonstrabit, scilicet ut mortuos
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1049 vivificet. Plane maiora sunt ista valde: quia plus est ut resurgat
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1050 mortuus, quam ut convalescat aegrotus. Sic ergo <i>filius quos vult
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1051 vivificat</i>, et primam vitam viventibus dando, et mortuos
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1052 suscitando. Nec tamen putemus alios a patre suscitari et alios a
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1053 filio, sed eosdem quos pater suscitat et vivificat, filius suscitat
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1054 et vivificat: quia pater, sicut omnia operatur per filium, qui est
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1055 virtus eius, ita et omnes vivificat per filium, qui est vita, ut
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1056 dicit infra XIV, 6: <i>ego sum via, veritas et vita</i>. Non tamen
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1057 per filium suscitat et vivificat mortuos sicut per instrumentum,
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1058 quia secundum hoc filius non esset constitutus in suae potestatis
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1059 arbitrio. Et ideo ut hoc excludat, dicit: <i>filius quos vult
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1060 vivificat</i>; idest, in suae potestatis arbitrio est vivificare
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1061 quod vult. Nam non aliud vult filius quam pater: sicut enim est
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1062 illis una substantia, sic est illis una voluntas; unde Matth.: c.
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1063 XX, 15, dicit: <i>an non licet mihi quod volo facere?</i>
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1064 Consequenter cum dicit <i>neque enim pater iudicat quemquam</i>,
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1065 assignat rationem dicti, manifestans suam potestatem. Sed
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1066 attendendum est, quod ex hoc loco usque ad finem sunt duae
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1067 expositiones: una est Augustini, alia Hilarii et Chrysostomi.
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1068 Secundum Augustinum quidem exponitur sic. Dixerat dominus supra,
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1069 quod sicut pater suscitat mortuos ita et filius. Sed ne
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1070 intelligeres illam mortuorum resuscitationem tantum qua aliquos ad
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1071 hanc vitam resuscitavit ad miraculi ostensionem et non illam qua
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1072 resuscitat ad vitam aeternam, ideo ducit eos ad altiorem
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1073 considerationem alterius, scilicet resurrectionis quae erit in
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1074 futuro iudicio. Unde et specialiter de iudicio mentionem facit,
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1075 dicens <i>neque enim pater iudicat quemquam</i>. Potest et aliter,
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1076 secundum eumdem, sub eodem sensu continuari, ut secundum hoc quod
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1077 dixit <i>sicut pater resuscitat mortuos, sic et filius</i> etc.,
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diff changeset
1078 referatur ad resurrectionem animarum, quam facit filius inquantum
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diff changeset
1079 est verbum; hoc vero quod dicit <i>neque enim pater iudicat
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parents: 30
diff changeset
1080 quemquam</i>, referatur ad resurrectionem corporum, quam facit
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diff changeset
1081 inquantum verbum caro factum est. Resurrectio enim animarum fit per
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parents: 30
diff changeset
1082 personam patris et filii; unde et simul nominat patrem et filium,
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parents: 30
diff changeset
1083 dicens <i>sicut pater suscitat (...) sic et filius</i>. Resurrectio
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parents: 30
diff changeset
1084 vero corporum per dispensationem humanitatis patri non coaeternam:
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diff changeset
1085 et ideo soli filio iudicium attribuit. Sed attende mirabilem
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parents: 30
diff changeset
1086 varietatem verborum: nam primo proponitur nobis pater operans et
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parents: 30
diff changeset
1087 filius vacans, scilicet cum dicitur: <i>non potest filius a se
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parents: 30
diff changeset
1088 facere quidquam, nisi quod viderit patrem facientem</i>; hic vero e
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parents: 30
diff changeset
1089 converso proponitur filius operans, et pater vacans: <i>neque enim
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diff changeset
1090 pater iudicat quemquam; sed omne iudicium dedit filio</i> et
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diff changeset
1091 cetera. In quo datur intelligi, quod alio modo loquitur hic et alio
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parents: 30
diff changeset
1092 modo ibi. Nam ibi loquitur de operatione quae est patris et filii,
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parents: 30
diff changeset
1093 unde dicit quod <i>a se non facit quidquam, nisi quod viderit
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diff changeset
1094 patrem facientem</i>; hic vero loquitur de operatione qua filius
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diff changeset
1095 secundum quod homo iudicat et non pater: unde dicit quod <i>omne
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diff changeset
1096 iudicium dedit filio</i>. Nam pater in iudicio non apparebit; quia
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parents: 30
diff changeset
1097 secundum iustitiam Deus in propria natura iudicandis omnibus
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parents: 30
diff changeset
1098 apparere non potest: quia cum visio divina sit beatitudo nostra, si
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parents: 30
diff changeset
1099 mali Deum in propria natura viderent, iam essent beati. Apparebit
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parents: 30
diff changeset
1100 ergo solus filius, qui solus habet naturam assumptam. Ipse ergo
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parents: 30
diff changeset
1101 solus iudicat, qui solus omnibus apparebit; sed tamen auctoritate
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diff changeset
1102 patris; Act. X, 42: <i>hic est qui constitutus est a Deo iudex
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diff changeset
1103 vivorum et mortuorum</i>. Et in Ps. LXXI, 1: <i>Deus, iudicium tuum
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parents: 30
diff changeset
1104 regi da</i>. Consequenter cum dicit <i>ut omnes honorificent
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1105 filium</i>, ponit effectum qui provenit ex potestate filii, et
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diff changeset
1106 primo ponit fructum consequentiae; secundo excludit
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diff changeset
1107 contradictionem, ibi <i>qui non honorificat filium, non honorificat
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diff changeset
1108 patrem qui misit illum</i>. Dicit ergo: ideo pater omne iudicium
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diff changeset
1109 dedit filio, secundum humanam naturam, quia in incarnatione se
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diff changeset
1110 filius exinanivit formam servi accipiens, in qua inhonoratus est ab
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1111 hominibus, secundum illud infra VIII, 49: <i>ego honorifico patrem
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diff changeset
1112 meum, et vos inhonorastis me</i>. Ideo ergo in ipsa natura assumpta
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1113 datum est ei iudicium, <i>ut omnes honorificent filium, sicut
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diff changeset
1114 honorificant patrem. Tunc enim videbunt filium hominis venientem
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diff changeset
1115 cum potestate magna et maiestate</i>: Lc. XXI, 27. Et Apoc. VII,
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parents: 30
diff changeset
1116 11: <i>ceciderunt in facies suas, et adoraverunt, dicentes:
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diff changeset
1117 benedictio, et claritas, et sapientia, et gratiarum actio, honor,
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diff changeset
1118 virtus et fortitudo Deo nostro</i>. Sed posset aliquis dicere: volo
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diff changeset
1119 honorificare patrem, et non curare de filio. Sed hoc non potest
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1120 esse, quia <i>qui non honorificat filium, non honorificat patrem
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1121 qui misit illum</i>. Aliud enim est honorare Deum ratione qua Deus
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1122 est, aliud honorare patrem. Nam bene potest aliquis honorare Deum
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diff changeset
1123 inquantum creator, omnipotens et incommutabilis, absque hoc quod
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1124 honoret et filium. Sed honorare Deum ut patrem nullus potest quin
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1125 honorificet filium: nam pater dici non potest si filium non habet.
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1126 Sed si inhonoras filium dividendo eius virtutem, inhonoras et
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diff changeset
1127 patrem: ibi enim tollis virtutem patri, ubi minorem das filio. Vel
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diff changeset
1128 aliter, secundum eumdem: Christo debetur duplex honor: scilicet
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parents: 30
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1129 secundum divinitatem, secundum quam debetur ei honor aequalis
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1130 patri; et quantum ad hoc dicit <i>ut omnes honorificent filium,
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1131 sicut honorificant patrem</i>: alius debetur ei secundum
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1132 humanitatem, sed non aequalis patri; et de isto dicit <i>qui non
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1133 honorificat filium, non honorificat patrem qui misit illum</i>.
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parents: 30
diff changeset
1134 Unde ibi signanter dicitur <i>sicut</i>; hic autem non dicit sicut,
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diff changeset
1135 sed simpliciter dicit filium esse honorandum; Lc. X, 16: <i>qui vos
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diff changeset
1136 spernit, me spernit; qui autem me spernit, spernit eum qui misit
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parents: 30
diff changeset
1137 me</i>. Secundum autem Hilarium et Chrysostomum, exponitur magis ad
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parents: 30
diff changeset
1138 litteram, quamvis parum mutetur, hoc modo. Dominus supra dicit:
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parents: 30
diff changeset
1139 <i>filius quos vult vivificat</i>. Quicumque aliquid facit pro
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parents: 30
diff changeset
1140 libero voluntatis arbitrio, agit ex proprio iudicio. Supra vero
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diff changeset
1141 dictum est quod <i>omnia quaecumque facit pater haec et filius
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diff changeset
1142 similiter facit</i>. Ergo filius de omnibus habet liberum
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parents: 30
diff changeset
1143 voluntatis arbitrium, quia ex proprio iudicio procedit. Et ideo
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parents: 30
diff changeset
1144 statim facit mentionem de iudicio, dicens <i>neque pater iudicat
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parents: 30
diff changeset
1145 quemquam</i>, seorsum scilicet a filio. Et hoc modo loquendi usus
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parents: 30
diff changeset
1146 est dominus infra XII, 47: <i>ego non iudico vos</i>, scilicet
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parents: 30
diff changeset
1147 solum, <i>sed sermo quem locutus sum, ille iudicabit vos in
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parents: 30
diff changeset
1148 novissimo. Sed omne iudicium dedit filio</i>, sicut et dedit ei
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diff changeset
1149 omnia. Sicut enim dedit ei vitam, et genuit eum viventem, ita dedit
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parents: 30
diff changeset
1150 ei omne iudicium, idest genuit eum iudicem; infra ibid., 30:
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parents: 30
diff changeset
1151 <i>sicut audio iudico</i>; idest, sicut habeo esse a patre, ita et
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parents: 30
diff changeset
1152 iudicium. Ratio huius est, quia filius nihil aliud est, ut dictum
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parents: 30
diff changeset
1153 est supra, quam conceptus paternae sapientiae; unusquisque autem
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parents: 30
diff changeset
1154 per conceptum suae sapientiae iudicat: unde sicut pater omnia per
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parents: 30
diff changeset
1155 filium facit, ita et omnia per ipsum iudicat. Et fructus huius est
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parents: 30
diff changeset
1156 <i>ut omnes honorificent filium, sicut honorificant patrem</i>;
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diff changeset
1157 idest, exhibeant ei cultum latriae, sicut patri. Cetera vero non
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parents: 30
diff changeset
1158 mutantur. Sed attendenda est, secundum Hilarium, mirabilis connexio
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parents: 30
diff changeset
1159 verborum, ut errores contra aeternam generationem confutentur. Duae
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parents: 30
diff changeset
1160 namque haereses contra ipsam generationem aeternam exortae fuerunt.
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parents: 30
diff changeset
1161 Una Arii dicentis filium minorem patre; quod est contra
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parents: 30
diff changeset
1162 aequalitatem et unitatem. Alia Sabellii dicentis non esse
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parents: 30
diff changeset
1163 distinctionem personarum in divinis; quod est contra originem. Et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1164 ideo ubicumque facit mentionem de unitate et aequalitate, statim
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parents: 30
diff changeset
1165 addit et distinctionem personarum secundum originem, et e converso.
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parents: 30
diff changeset
1166 Unde, quia innuit originem personarum, dicens: <i>non potest filius
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parents: 30
diff changeset
1167 a seipso facere quidquam, nisi quod viderit patrem facientem</i>,
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parents: 30
diff changeset
1168 ne crederes inaequalitatem, statim subiungit: <i>quaecumque enim
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diff changeset
1169 ille fecerit, haec et filius similiter facit</i>. Et, e converso,
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diff changeset
1170 cum innuit aequalitatem, dicens: <i>sicut pater suscitat mortuos et
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parents: 30
diff changeset
1171 vivificat, ita et filius quos vult vivificat</i>, ne discredas
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parents: 30
diff changeset
1172 originem et filium genitum, subiungit: <i>neque enim pater iudicat
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parents: 30
diff changeset
1173 quemquam; sed omne iudicium dedit filio</i>. Eodem modo cum
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parents: 30
diff changeset
1174 insinuat aequalitatem personarum, dicens <i>ut omnes honorificent
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parents: 30
diff changeset
1175 filium, sicut honorificant patrem</i>, statim subiungit de
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parents: 30
diff changeset
1176 missione, in qua demonstratur origo, dicens <i>qui non honorificat
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parents: 30
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1177 filium, non honorificat patrem, qui misit illum</i>, non per
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parents: 30
diff changeset
1178 separationem a seipso. Missionem audi, infra VIII, 29: <i>qui misit
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parents: 30
diff changeset
1179 me, mecum est, et non reliquit me solum</i>. Supra ostendit dominus
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parents: 30
diff changeset
1180 se habere virtutem vivificativam; hic ostendit modum quo aliquis ab
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parents: 30
diff changeset
1181 ipso vitam participare potest, et primo ponit modum, quomodo
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parents: 30
diff changeset
1182 aliquis per ipsum vitam participet; secundo huiusmodi adimpletionem
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parents: 30
diff changeset
1183 praenuntiat, ibi <i>amen, amen dico vobis, quia venit hora</i>.
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parents: 30
diff changeset
1184 Circa primum considerandum est, quod sunt quatuor gradus vitae.
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parents: 30
diff changeset
1185 Unus quidem invenitur in plantis, quae nutriuntur, augentur et
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parents: 30
diff changeset
1186 generantur et generant; alius in animalibus, quae tantum sentiunt;
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parents: 30
diff changeset
1187 alius vero in his quae moventur, quae sunt animalia perfecta;
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parents: 30
diff changeset
1188 ulterius vero est aliud genus vitae in his quae intelligunt. Tot
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parents: 30
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1189 ergo existentibus gradibus vitae, impossibile est vel vitam quae
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parents: 30
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1190 est in plantis, vel eam quae est in sensu, aut eam quae est ex
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1191 motu, esse primam vitam. Nam prima vita debet esse per se vita, non
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1192 participata. Nulla autem vita potest esse talis nisi sola vita
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1193 intellectualis, aliae autem tres communes sunt corporali et
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parents: 30
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1194 spirituali creaturae; corpus autem quod vivit, non est ipsa vita;
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parents: 30
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1195 sed vitam participans: et ideo vita intellectualis est prima vita,
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1196 quae est vita spiritualis, quae immediate percipitur a primo vitae
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1197 principio, unde dicitur vita sapientiae. Et propter hoc in
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parents: 30
diff changeset
1198 Scripturis vita attribuitur sapientiae. Prov. VIII, 35: <i>qui me
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parents: 30
diff changeset
1199 invenerit, inveniet vitam, et hauriet salutem a domino</i>. Sic
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parents: 30
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1200 ergo vitam a Christo, qui est Dei sapientia, participamus,
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parents: 30
diff changeset
1201 inquantum anima nostra ab ipso sapientiam percipit. Haec autem vita
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parents: 30
diff changeset
1202 intellectualis perficitur in vera cognitione divinae sapientiae,
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parents: 30
diff changeset
1203 quae est vita aeterna. Infra XVII, 3: <i>haec est vita aeterna, ut
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parents: 30
diff changeset
1204 cognoscant te solum verum Deum, et quem misisti Iesum Christum</i>.
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1205 Sed ad nullam sapientiam potest homo pervenire nisi per fidem: unde
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parents: 30
diff changeset
1206 in scientiis nullus ad sapientiam pervenit, nisi prius fidem
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parents: 30
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1207 adhibeat dictis a magistro. Si ergo nos volumus ad illam vitam
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parents: 30
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1208 sapientiae pervenire, oportet nos per fidem credere ea quae ab illa
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diff changeset
1209 nobis proponuntur. Ad Hebr. XI, 6: <i>oportet accedentem ad Deum
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1210 credere quia est, et inquirentibus se remunerator sit</i>. Is.
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diff changeset
1211 XXVIII, 16, secundum aliam litteram: <i>nisi credideritis, non
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diff changeset
1212 intelligetis</i>. Et ideo dominus congrue modum perveniendi ad
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1213 vitam ostendit esse per fidem, dicens <i>qui verbum meum audit, et
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diff changeset
1214 credit ei qui misit me, habet vitam aeternam</i>. Et primo ponit
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parents: 30
diff changeset
1215 meritum fidei; secundo subdit praemium eius, ibi <i>habet vitam
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parents: 30
diff changeset
1216 aeternam</i>. Circa meritum fidei primo ponit illud per quod fides
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diff changeset
1217 introducitur; secundo illud cui fides innititur. Introducitur
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parents: 30
diff changeset
1218 quidem fides per verbum hominis; Rom. X, 17: <i>fides ex auditu,
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diff changeset
1219 auditus autem per verbum Christi</i>. Innititur autem fides non
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parents: 30
diff changeset
1220 verbo hominis sed ipsi Deo; Gen. c. XV, 6: <i>credidit Abraham Deo,
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diff changeset
1221 et reputatum est ei ad iustitiam</i>; Eccli. II, 8: <i>qui timetis
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1222 Deum, credite illi</i>. Sic nos introducit per verbum hominis ad
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parents: 30
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1223 credendum, non ipsi homini qui loquitur, sed Deo cuius verba
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1224 loquitur; I Thess. II, 13: <i>cum accepissetis a nobis verbum
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1225 auditus Dei, accepistis illud non sicut verbum hominum, sed, sicut
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1226 vere est, verbum Dei</i>. Et haec duo dominus ponit. Primo illud
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1227 per quod fides introducitur; unde dicit <i>qui verbum meum
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diff changeset
1228 audit</i>, quod introducit ad fidem. Secundo illud cui innititur,
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diff changeset
1229 cum dicit <i>et credit ei qui misit me</i>, non mihi, sed illi in
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diff changeset
1230 cuius virtute loquor. Quae quidem verba possunt competere Christo
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diff changeset
1231 secundum quod homo inquantum per verbum eius humanum homines
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diff changeset
1232 conversi sunt ad fidem; et secundum quod Deus, inquantum Christus
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diff changeset
1233 est verbum Dei. Cum enim Christus sit verbum Dei, manifestum est
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diff changeset
1234 quod audientes Christum audiebant verbum Dei et per consequens
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diff changeset
1235 credebant Deo. Et hoc est quod dicit: <i>qui audit verbum meum</i>,
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diff changeset
1236 idest me verbum Dei, <i>et credit ei</i>, idest patri cuius sum
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diff changeset
1237 verbum. Praemium autem fidei ponit cum subdit <i>habet vitam
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diff changeset
1238 aeternam</i>. Et ponit tria quae nos habebimus in gloria, sed
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diff changeset
1239 ordine retrogrado. Primo enim consequemur resurrectionem ex
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diff changeset
1240 mortuis; secundo liberationem a futuro iudicio; tertio vitam
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diff changeset
1241 aeternam: quia, ut dicitur Matth. XXV, 46 post iudicium ibunt iusti
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diff changeset
1242 in vitam aeternam. Et haec tria ponit ad fidei praemium pertinere:
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diff changeset
1243 et primo tertium tamquam magis desideratum. Unde dicit <i>qui
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diff changeset
1244 credit</i>, scilicet per fidem, <i>habet vitam aeternam</i>, quae
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diff changeset
1245 consistit in plena Dei visione. Et dignum est ut qui credit propter
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diff changeset
1246 Deum his quae non videt, perducatur ad plenam eorum visionem; infra
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diff changeset
1247 c. XX, 31: <i>haec scripta sunt ut credatis (...) et ut credentes
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diff changeset
1248 vitam habeatis in nomine eius</i>. Secundo ponit secundum, cum
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diff changeset
1249 dicit <i>et in iudicium non veniet</i>. Sed contra hoc est quod
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diff changeset
1250 apostolus dicit II Cor. V, 10: <i>omnes nos astare oportet ante
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diff changeset
1251 tribunal Christi</i>, etiam ipsos apostolos: ergo qui credit, in
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diff changeset
1252 iudicium veniet. Sed dicendum, quod duplex est iudicium. Scilicet
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diff changeset
1253 condemnationis, et in isto non venient qui fide formata in Deum
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diff changeset
1254 credunt: de quo dicebat Ps. CXLII, 2: <i>non intres in iudicium cum
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diff changeset
1255 servo tuo, quia non iustificabitur in conspectu tuo omnis
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diff changeset
1256 vivens</i>; supra III, 18: <i>qui credit non iudicatur</i>. Est
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diff changeset
1257 etiam iudicium discretionis vel discussionis, et ad istud oportet
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diff changeset
1258 nos omnes ante tribunal Christi exhibere, ut dicit apostolus; et de
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diff changeset
1259 isto dicitur in Ps. XLII: <i>iudica me, Deus, et discerne causam
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diff changeset
1260 meam</i>. Tertio ponit praemium, cum dicit <i>sed transit a morte
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diff changeset
1261 in vitam</i>, vel <i>transiet</i>, secundum aliam litteram. Quod
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diff changeset
1262 quidem potest exponi dupliciter. Primo ut referatur ad
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diff changeset
1263 resurrectionem animae et sic planus est sensus quasi dicat: non
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diff changeset
1264 solum per fidem adipiscitur vitam aeternam et liberatur a iudicio,
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diff changeset
1265 sed etiam remissionem peccatorum consequitur. Unde dicit <i>sed
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diff changeset
1266 transit</i> de infidelitate ad fidem, de iniustitia ad iustitiam; I
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diff changeset
1267 Io. III, 14: <i>nos scimus quoniam translati sumus de morte ad
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1268 vitam</i>. Secundo ut referatur ad resurrectionem corporum; et tunc
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diff changeset
1269 est expositivum huius quod dicit <i>habet vitam aeternam</i>.
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diff changeset
1270 Posset enim ex hoc aliquis credere quod qui credit in Deum, numquam
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1271 moreretur, sed viveret in aeternum; quod esse non potest, quia
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diff changeset
1272 omnes homines solvere oportet debitum primae praevaricationis,
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diff changeset
1273 secundum illud Ps. LXXXVIII, 49: <i>quis est homo qui vivet, et non
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diff changeset
1274 videbit mortem?</i> Et ideo non est intelligendum, eum qui credit
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1275 sic habere vitam aeternam, quasi numquam moriturus; sed quia de hac
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diff changeset
1276 vita transiet per mortem in vitam, idest per mortem corporis
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diff changeset
1277 reparabitur in vitam aeternam. Vel <i>transiet</i> quantum ad
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1278 causam: quia quando homo credit, iam habet meritum gloriosae
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diff changeset
1279 resurrectionis; Is. XXVI, 19: <i>vivent mortui tui, interfecti tui
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diff changeset
1280 resurgent</i>. Et tunc soluti a morte veteris hominis suscipiemus
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diff changeset
1281 vitam novi hominis, scilicet Christi. <i>Amen, amen dico vobis</i>
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1282 et cetera. Quia possent aliqui dubitare utrum aliqui de morte ad
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diff changeset
1283 vitam transirent, ideo dominus praenuntiat huiusmodi adimpletionem
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diff changeset
1284 dicens: dico quod <i>transiet de morte in vitam</i>, et hoc iam
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diff changeset
1285 ante impletur. Et hoc est quod dicit: <i>amen, amen dico vobis,
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diff changeset
1286 quia venit hora</i>, non fatali necessitate subiecta, sed a Deo
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diff changeset
1287 praeordinata; I Io. II, 18: <i>novissima hora est</i>. Et ne
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diff changeset
1288 credatur distare subiungit <i>et nunc est</i> (Rom. XIII, 11:
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diff changeset
1289 <i>hora est iam nos de somno surgere</i>), hora scilicet nunc est,
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diff changeset
1290 <i>quando mortui audient vocem filii Dei, et qui audierint
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diff changeset
1291 vivent</i>. Quod potest dupliciter exponi. Uno modo ut referatur ad
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diff changeset
1292 resurrectionem corporis et dicatur <i>venit hora, et nunc est</i>
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diff changeset
1293 etc., quasi dicat: verum est quod omnes finaliter resurgent, sed
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1294 etiam nunc est hora, quando aliqui, quos resuscitaturus erat
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1295 dominus, <i>audient vocem eius</i>. Sic audivit Lazarus quando
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diff changeset
1296 dictum est ei, <i>veni foras</i>, ut dicitur infra XI, 43; sic
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diff changeset
1297 audivit filia archisynagogi, ut dicitur Matth. IX, 18 et filius
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1298 viduae, ut habetur Lc. VII, 12. Et ideo, dicit signanter <i>et nunc
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1299 est</i>, quia per me iam incipiunt mortui resuscitari. Alio modo,
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1300 secundum Augustinum, ut hoc quod dicit <i>nunc est</i>, referatur
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1301 ad resurrectionem animae. Nam, sicut dictum est supra, duplex est
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1302 resurrectio: scilicet corporum, quae erit; et hoc nondum est sed
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1303 erit in iudicio futuro; alia est animarum, de morte infidelitatis
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1304 ad vitam fidei, et iniustitiae ad iustitiam; et hoc iam <i>nunc
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1305 est</i>. Et ideo dicit <i>venit hora, et nunc est, quando
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1306 mortui</i>, scilicet infideles et peccatores, <i>audient vocem
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1307 filii Dei, et qui audierint vivent</i>, secundum veram fidem. Sed
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1308 duo mirabilia in his verbis implicari videntur. Unum, cum dicit
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1309 mortuos audire; aliud cum subdit, eos per auditum reviviscere,
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1310 quasi prior sit auditus quam vita, cum tamen auditus sit quidam
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1311 actus vitae. Sed si hoc referamus ad resurrectionem, verum est quod
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1312 mortui audient, idest obedient voci filii Dei. Vox enim expressiva
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1313 est interioris conceptus. Tota autem natura ad nutum obedit
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diff changeset
1314 voluntati divinae; Rom. IV, 17: <i>vocat ea quae non sunt, tamquam
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1315 ea quae sunt</i>. Secundum hoc ergo ligna, lapides et omnia, non
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1316 solum ossa arida, sed et cineres corporum mortuorum <i>audient
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1317 vocem filii Dei</i>, inquantum ad nutum ei obedient. Et hoc non
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1318 convenit Christo inquantum est filius hominis sed inquantum est
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1319 filius Dei, quia verbo Dei omnia obediunt. Et ideo signanter dicit
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1320 <i>filii Dei</i>; Matth. VIII, 27: <i>qualis est hic, quia mare et
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diff changeset
1321 venti obediunt ei?</i> Si vero referatur ad resurrectionem
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1322 animarum, rationem habet quod dicitur: nam vox filii Dei, qua
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1323 interius per inspirationem vel exterius per praedicationem suam et
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1324 aliorum, corda fidelium movet, habet vim vivificativam, infra VI,
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1325 64: <i>verba quae locutus sum vobis, spiritus et vita sunt</i>, et
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1326 sic vivificat mortuos, dum iustificat impios. Et quia auditus est
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1327 via ad vitam vel naturae per obedientiam, ad reparationem scilicet
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1328 naturae, vel auditus fidei ad reparationem vitae et iustitiae, ideo
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1329 dicit <i>et qui audierint</i>, per obedientiam quantum ad
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1330 resurrectionem corporum, vel per fidem quantum ad resurrectionem
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1331 animarum, <i>vivent</i>, in corpore in aeterna vita et in iustitia
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diff changeset
1332 in vita gratiae et cetera.</p>
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diff changeset
1333 <br />
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diff changeset
1334 <div class="D">Lectio 5</div>
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1335 <p title="Super Io., cap. 5 l. 5"><a name="87455"><span class=
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diff changeset
1336 "ref">[87455] Super Io., cap. 5 l. 5</span></a> Supra ostendit
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1337 dominus se habere potestatem vivificativam et iudiciariam, et
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1338 explicavit utramque per effectum, hic manifestat quomodo utraque
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1339 potestas sibi competat, et primo ostendit hoc de potestate
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1340 vivificativa; secundo de potestate iudiciaria, ibi <i>et potestatem
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1341 dedit ei iudicium facere</i>. Dicit ergo primo: dico quod <i>sicut
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1342 pater suscitat mortuos</i> ita et ego, et <i>qui audit verbum meum,
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1343 habet vitam aeternam</i>: et hoc ideo habeo, quia <i>sicut pater
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1344 habet vitam in semetipso, sic et filio dedit habere vitam in
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diff changeset
1345 semetipso</i>. Circa quod sciendum est, quod aliqui vivunt, sed non
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1346 habent vitam in semetipsis sicut Paulus Gal. II, 20: <i>quod autem
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1347 nunc vivo, in fide filii Dei vivo</i>. Et iterum: <i>vivo ego, iam
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1348 non ego, vivit vero in me Christus</i>. Vivebat ergo, sed non in
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1349 semetipso, sed in alio per quem vivebat; sicut et corpus vivit, sed
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1350 non habet vitam in semetipso, sed in anima per quam vivit. Illud
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1351 ergo in semetipso vitam habet, quod habet vitam essentialem non
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1352 participatam, idest quod ipsum est vita. In quolibet autem genere
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1353 rerum, quod est per essentiam, est causa eorum quae sunt per
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1354 participationem, sicut ignis est causa omnium ignitorum. Quod ergo
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1355 est per essentiam vita, est causa et principium omnis vitae in
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1356 viventibus. Et ideo ad hoc quod aliquod sit principium vitae
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1357 requiritur quod sit per essentiam vita. Et ideo congrue manifestat
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diff changeset
1358 dominus se totius vitae principium, dicens se habere vitam in
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1359 semetipso, idest per essentiam, cum dicit <i>sicut pater habet
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1360 vitam in semetipso</i>, idest sicut est vivens per essentiam, ita
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1361 et filius. Ideo sicut pater est causa vitae, ita filius suus.
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1362 Ostendit autem aequalitatem filii ad patrem, cum dicit <i>sicut
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1363 pater habet vitam in semetipso</i>; et distinctionem, cum dicit
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1364 <i>dedit filio</i>. Sunt enim aequales in vita pater et filius; sed
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1365 distinguuntur, quia pater dat, filius accipit. Nec est
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1366 intelligendum, quod filius a patre dante accipiat vitam, quasi
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1367 praeexistat eam non habens, sicut in istis inferioribus materia
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1368 prima existens accipit formam, et subiectum subiicitur accidenti:
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1369 quia nihil in filio praeexistens est acceptioni vitae. Nam, sicut
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1370 Hilarius dicit, filius nihil habet nisi natum, idest quod per
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1371 nativitatem accepit. Et cum sit ipsa vita, ideo intelligendum est
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1372 <i>dedit filio vitam</i>, idest, produxit filium vitam. Sicut si
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1373 dicatur: mens dat verbo vitam, non quasi verbum praeexistat et
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1374 postea vitam recipiat, sed quia produxit verbum in eadem vita qua
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1375 ipsa vivit. Destruuntur autem per haec verba tres errores, secundum
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1376 Hilarium. Primo Arianorum, qui dicentes filium minorem patre,
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1377 coacti sunt per hoc quod supra dictum est <i>quaecumque pater
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1378 fecerit, haec et filius facit</i>, dicere, quod filius sit aequalis
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diff changeset
1379 patri in virtute; sed tamen adhuc negant eum esse aequalem sibi in
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diff changeset
1380 natura. Sed ecce quod etiam in hoc confutantur, per hoc quod
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diff changeset
1381 dicitur <i>sicut pater habet vitam in semetipso, sic dedit et filio
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diff changeset
1382 vitam habere in semetipso</i>. Nam cum vita pertineat ad naturam,
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diff changeset
1383 si filius habet vitam in semetipso sicut et pater, manifestum est
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diff changeset
1384 quod tenet in se originis suae indivisibilem et aequalem cum patre
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diff changeset
1385 naturam. Secundus error eorum, quantum ad hoc quod negabant filii
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diff changeset
1386 coaeternitatem ad patrem, dicentes, filium ex tempore incepisse:
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diff changeset
1387 quod destruitur inquantum dicit <i>filius vitam habet in
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diff changeset
1388 semetipso</i>. Nam in omnibus viventibus quorum generatio est in
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diff changeset
1389 tempore, semper est invenire aliquid quod aliquando fuit non
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diff changeset
1390 vivens; sed in filio quidquid est, est ipsa vita et ideo sic
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diff changeset
1391 accepit ipsam vitam, quod vitam habet in semetipso, ut semper
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diff changeset
1392 fuerit vivens. Tertio per hoc quod dicit <i>dedit</i>, destruitur
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diff changeset
1393 error Sabellii negantis distinctionem personarum. Si enim pater
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diff changeset
1394 vitam dedit filio, manifestum est quod alius est pater qui dedit,
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diff changeset
1395 et alius filius qui accepit. Consequenter cum dicit <i>et
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diff changeset
1396 potestatem dedit ei iudicium facere</i>, manifestat se habere
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diff changeset
1397 iudiciariam potestatem, et primo manifestat suam potestatem
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diff changeset
1398 iudiciariam; secundo rationem dictorum assignat, ibi <i>non possum
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diff changeset
1399 ego a me facere quidquam</i>. Circa primum duo facit. Primo ponit
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diff changeset
1400 potestatis iudiciariae originem; secundo ostendit iudicii
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diff changeset
1401 aequitatem, ibi <i>et procedent qui bona fecerunt, in
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diff changeset
1402 resurrectionem vitae</i>. Circa primum notandum est, quod hoc quod
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diff changeset
1403 dicit <i>potestatem dedit ei</i>, potest legi dupliciter. Uno modo
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diff changeset
1404 secundum Chrysostomum, alio modo secundum Augustinum. Si autem
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diff changeset
1405 legatur secundum Chrysostomum, tunc haec pars dividitur in duas.
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diff changeset
1406 Primo proponit iudiciariae potestatis derivationem; secundo
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diff changeset
1407 excludit dubitationem, ibi <i>quia filius hominis est</i>. Sciendum
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diff changeset
1408 est autem, quod haec littera sic punctatur secundum Chrysostomum:
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diff changeset
1409 <i>potestatem dedit ei iudicium facere</i>, postea resumitur
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diff changeset
1410 <i>quia filius hominis est, nolite mirari hoc</i>. Et huius
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diff changeset
1411 punctationis ratio est, quia Paulus Samosatenus, quidam antiquus
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diff changeset
1412 haereticus, qui sicut et Photinus dicebat Christum purum hominem
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diff changeset
1413 esse, et initium sumpsisse ex virgine, punctabat sic: <i>potestatem
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diff changeset
1414 dedit ei iudicium facere, quia filius hominis est</i>, et postea
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diff changeset
1415 resumitur: <i>nolite mirari hoc, quia venit hora</i> etc., quasi
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diff changeset
1416 intelligens per hoc quod ideo necesse fuit dari potestatem
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diff changeset
1417 iudiciariam Christo, <i>quia filius hominis est</i>, idest purus
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diff changeset
1418 homo, cui ex se non convenit iudicare homines. Et ideo oportet quod
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diff changeset
1419 si iudicat alios, sibi detur potestas iudicandi. Sed hoc, secundum
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diff changeset
1420 Chrysostomum, non potest stare, quia nullam convenientiam habet
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diff changeset
1421 quod dicitur. Si enim ideo suscepit potestatem iudiciariam, quia
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diff changeset
1422 homo est, tunc pari ratione, cum cuilibet homini conveniat
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diff changeset
1423 iudiciaria potestas per humanam naturam, non plus competet Christo
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diff changeset
1424 quam aliis hominibus. Non ergo sic legendum est; sed dicendum, quod
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diff changeset
1425 quia est ineffabilis Dei filius, propterea et iudex est. Et hoc est
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diff changeset
1426 quod dicit: non solum dedit ei pater quod vivificat; sed etiam
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diff changeset
1427 <i>potestatem dedit ei</i>, per aeternam generationem, <i>iudicium
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diff changeset
1428 facere</i>, sicut per eam dedit ei vitam habere in semetipso; Act.
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diff changeset
1429 X, 42: <i>hic est qui constitutus est a Deo iudex vivorum et
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diff changeset
1430 mortuorum</i>. Dubitationem excludit cum dicit <i>nolite mirari
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diff changeset
1431 hoc</i>: et primo movet eam; secundo excludit, ibi, <i>quia venit
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diff changeset
1432 hora</i> et cetera. Dubitatio autem oriebatur in cordibus
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diff changeset
1433 Iudaeorum, quia aestimantes Christum nihil plus esse quam purum
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diff changeset
1434 hominem, ea vero, quae dicebantur de eo, erant supra hominem, et
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diff changeset
1435 etiam supra Angelum, mirabantur cum audirent. Et ideo dicit
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diff changeset
1436 <i>nolite mirari hoc</i>, scilicet quod dixi, quod filius vivificat
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diff changeset
1437 mortuos et habet iudiciariam potestatem, propter hoc <i>quia filius
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diff changeset
1438 hominis est</i>. Et de hoc mirabantur, quia purum hominem
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diff changeset
1439 aestimantes, videbant in eo facta divina; Matth. VIII, 27:
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diff changeset
1440 <i>mirabantur omnes dicentes: qualis est hic, quia venti et mare
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diff changeset
1441 obediunt ei?</i> Et subdit causam quare non mirentur, quia scilicet
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diff changeset
1442 ipse idem qui est filius hominis, est filius Dei. Et licet,
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diff changeset
1443 secundum Chrysostomum, non exprimatur ista propositio, scilicet
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diff changeset
1444 quod idem est filius hominis qui est filius Dei, ponit tamen
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diff changeset
1445 dominus illud ex quo propositio illa de necessitate sequitur: sicut
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diff changeset
1446 videmus, quod syllogizantes in doctrinis frequenter non proponunt
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diff changeset
1447 intentum principaliter, sed illud ex quo de necessitate sequitur.
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diff changeset
1448 Et ideo dominus non dicit quod ipse est filius Dei, sed quod filius
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diff changeset
1449 hominis talis est quod ad vocem eius suscitantur omnes mortui: ex
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diff changeset
1450 quo necessario sequitur quod sit filius Dei, nam suscitare mortuos
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diff changeset
1451 est opus proprium Dei. Et ideo dicit <i>nolite mirari, quia venit
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diff changeset
1452 hora in qua omnes qui in monumentis sunt, audient vocem filii
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diff changeset
1453 Dei</i>. Sed non dicit et nunc est, ut supra dixit; neque quia ista
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diff changeset
1454 hora nunc non est. Similiter hic dicit <i>omnes</i>, quod non
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diff changeset
1455 dixerat supra: quia in prima resurrectione aliquos tantum
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diff changeset
1456 resuscitavit, scilicet Lazarum, filium viduae, et puellam; sed tunc
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diff changeset
1457 in futura resurrectione, quae erit tempore iudicii, <i>omnes
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diff changeset
1458 audient vocem filii Dei</i>, et resurgent; Ezech. c. XXXVII, 12:
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diff changeset
1459 <i>aperiam tumulos vestros, et educam vos de sepulcris vestris</i>.
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diff changeset
1460 Secundum autem Augustinus, loquitur sic punctando: <i>potestatem
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diff changeset
1461 dedit ei iudicium facere, quia filius hominis est</i>, et postea
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diff changeset
1462 subditur <i>nolite mirari hoc</i>. Et secundum hoc dividitur in
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diff changeset
1463 duas partes. In prima enim tangitur collatio iudiciariae potestatis
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diff changeset
1464 facta filio hominis; secundo manifestatur per maioris potestatis
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diff changeset
1465 collationem, ibi <i>nolite mirari hoc</i>. Circa primum sciendum
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diff changeset
1466 est, secundum Augustinum, quod supra locutus est de resurrectione
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diff changeset
1467 animarum, quae fit per filium Dei; hic vero loquitur de
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diff changeset
1468 resurrectione corporum, quae fit per filium hominis. Et quia
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diff changeset
1469 universalis resurrectio corporum futura est tempore iudicii, ideo
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diff changeset
1470 hic praemittit de iudicio, dicens: <i>potestatem dedit ei</i>,
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diff changeset
1471 scilicet Christo, <i>iudicium facere</i>, et hoc quia <i>filius
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diff changeset
1472 hominis est</i>, idest secundum humanam naturam. Unde et post
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diff changeset
1473 resurrectionem dicit, Matth. ult., c. 18: <i>data est mihi omnis
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diff changeset
1474 potestas in caelo et in terra</i>. Est autem data iudiciaria
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diff changeset
1475 potestas Christo secundum quod homo, propter tria. Primo ut ab
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diff changeset
1476 omnibus videretur: necesse est enim iudicem a iudicandis videri.
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diff changeset
1477 Iudicabuntur autem boni et mali, et boni quidem Christum videbunt
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diff changeset
1478 secundum divinitatem et humanitatem; mali autem eum secundum
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diff changeset
1479 divinitatem videre non poterunt, quia haec visio est beatitudo
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diff changeset
1480 sanctorum, nec videtur nisi a mundis corde, ut dicitur Matth. V, 8:
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diff changeset
1481 <i>beati mundo corde, quoniam ipsi Deum videbunt</i>. Et ideo ut
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diff changeset
1482 videatur in iudicio non solum a bonis, sed etiam a malis, iudicabit
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diff changeset
1483 in forma humana; Apoc. I, 7: <i>videbit eum omnis oculus, et qui
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diff changeset
1484 eum pupugerunt</i>. Secundo, quia per humilitatem passionis
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diff changeset
1485 promeruit gloriam exaltationis. Unde sicut ille qui mortuus est,
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diff changeset
1486 resurrexit, ita forma illa iudicabit quae iudicata est, et sedebit
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diff changeset
1487 iudex in iudicio hominum qui stetit sub iudice homine; damnabit
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diff changeset
1488 vere reos qui factus est falso reus, ut dicit Augustinus libro de
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diff changeset
1489 verbis domini. Iob XXXVI, c. 17: <i>causa tua quasi impii iudicata
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diff changeset
1490 est; sed iudicium causamque recipies</i>. Tertio ad insinuandum
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diff changeset
1491 iudicis clementiam. Quod homo iudicetur a Deo, videtur valde
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diff changeset
1492 terribile: <i>horrendum est enim incidere in manus Dei
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diff changeset
1493 viventis</i>, ut dicitur Hebr. X, 31; sed quod homo iudicem habeat
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diff changeset
1494 hominem, confidentiam praebet: et ideo ut iudicis experiaris
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diff changeset
1495 clementiam, hominem habebis iudicem; Hebr. IV, 15: <i>non habemus
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diff changeset
1496 pontificem qui non possit compati infirmitatibus nostris</i>. Sic
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diff changeset
1497 ergo <i>dedit potestatem</i> Christo, <i>iudicium facere, quia
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diff changeset
1498 filius hominis est</i>. Sed hoc quidem <i>nolite mirari</i>, quia
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diff changeset
1499 maiorem potestatem contulit ei, scilicet resuscitandi mortuos; unde
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diff changeset
1500 dicit: <i>quia venit hora</i>, scilicet novissima, quae erit in
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diff changeset
1501 fine mundi; Ez. VII, 7: <i>venit tempus, prope est dies occisionis;
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diff changeset
1502 in qua omnes qui in monumentis sunt audient vocem filii Dei</i>.
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diff changeset
1503 Supra autem non dixit <i>omnes</i>, quia ibi loquebatur de
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diff changeset
1504 resurrectione spirituali, secundum quam non omnes in primo adventu
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diff changeset
1505 resurrexerunt; quia II Thess. III, 2, dicitur: <i>non enim omnium
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1506 est fides</i>. Hic vero loquitur de resurrectione corporum secundum
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diff changeset
1507 quam omnes resurgemus, I Cor. XV, 20 ss. sed addit <i>qui in
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diff changeset
1508 monumentis sunt</i>, quod supra non dixerat: quia animae non sunt
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diff changeset
1509 in monumentis, sed corpora, quorum tunc resurrectio erit.
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diff changeset
1510 <i>Omnes</i> ergo <i>qui in monumentis sunt, audient vocem filii
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diff changeset
1511 Dei</i>. Vox ista erit sensibile signum filii Dei, ad quam omnes
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diff changeset
1512 suscitabuntur; I Thess. IV, 15: <i>dominus veniet in iussu
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diff changeset
1513 Archangeli, et in tuba Dei</i>. Et simile habetur I Cor. XV, 52,
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diff changeset
1514 Matth. XXV, 6: <i>media nocte clamor factus est</i>. Quae quidem
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diff changeset
1515 vox habebit virtutem ex divinitate Christi; Ps. LXVII, 34: <i>dabit
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1516 voci suae vocem virtutis</i>. Quia ergo Augustinus dicit, quod
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diff changeset
1517 resurrectio corporum fit per verbum carnem factum, resurrectio
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diff changeset
1518 animarum per verbum, ut dictum est supra; ideo quaerendum est
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diff changeset
1519 quomodo hoc intelligatur. Aut enim subintelligitur de causa prima,
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diff changeset
1520 aut de causa meritoria. Si quidem de causa prima, constat quod
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diff changeset
1521 divinitas Christi est causa corporalis et spiritualis
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diff changeset
1522 resurrectionis, idest corporum et animarum, secundum illud Deut.
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diff changeset
1523 XXXII, 39: <i>ego occidam, et ego vivere faciam</i>. Si vero de
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diff changeset
1524 causa meritoria, tunc humanitas Christi est causa utriusque
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diff changeset
1525 resurrectionis: quia per mysteria quae in carne Christi completa
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diff changeset
1526 sunt, reparamur non solum quantum ad corpora ad vitam
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diff changeset
1527 incorruptibilem, sed etiam quantum ad animas ad vitam spiritualem;
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diff changeset
1528 Rom. IV, 25: <i>traditus est propter nostras iniquitates, et
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diff changeset
1529 resurrexit propter iustificationem nostram</i>. Non ergo videtur
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diff changeset
1530 verum quod dicit Augustinus. Sed dicendum, quod Augustinus loquitur
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diff changeset
1531 de causa exemplari et de causa qua illud quod vivificatur,
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diff changeset
1532 conformatur vivificatori: nam omne illud quod per aliud vivit,
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diff changeset
1533 conformatur ei per quod vivit. Resurrectio autem animarum non est
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diff changeset
1534 per hoc quod animae conformantur humanitati Christi, sed verbo,
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diff changeset
1535 quia vita animae est per solum verbum; et ideo dicit animarum
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diff changeset
1536 resurrectionem fieri per verbum. Resurrectio vero corporum erit per
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diff changeset
1537 hoc quod corpora nostra conformabuntur corpori Christi per vitam
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diff changeset
1538 gloriae, videlicet per claritatem corporum; secundum illud Phil.
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diff changeset
1539 III, v. 21: <i>reformabit corpus humilitatis nostrae, configuratum
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diff changeset
1540 corpori claritatis suae</i>. Et secundum hoc dicit resurrectionem
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diff changeset
1541 corporum fieri per verbum carnem factum. Consequenter cum dicit
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diff changeset
1542 <i>et procedent qui bona fecerunt, in resurrectionem vitae</i>,
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diff changeset
1543 ostendit aequalitatem iudicii, quia boni praemiabuntur, unde dicit
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diff changeset
1544 <i>procedent qui bona fecerunt, in resurrectione vitae</i>, idest
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diff changeset
1545 ad hoc quod vivant in aeterna gloria, mali autem damnabuntur; unde
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diff changeset
1546 dicit <i>qui vero mala egerunt, in resurrectionem iudicii</i>;
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diff changeset
1547 idest, resurgent in condemnationem; Matth. XXV, 46: <i>ibunt hi in
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diff changeset
1548 supplicium aeternum</i>, scilicet mali, <i>iusti autem in vitam
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diff changeset
1549 aeternam</i>; Dan. XII, 2: <i>multi ex his qui in terrae pulvere
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diff changeset
1550 dormierant, resurgent: quidam quidem ad vitam, alii autem ad
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diff changeset
1551 opprobrium sempiternum, ut videant semper</i>. Et nota, quod supra
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diff changeset
1552 loquens de resurrectione animarum, dicit: <i>qui audierint
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diff changeset
1553 vivent</i>, hic vero dicit quod <i>procedent</i>; et hoc propter
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diff changeset
1554 malos, qui vadunt in condemnationem: nam vita eorum non est dicenda
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diff changeset
1555 vita, sed potius mors aeterna. Similiter etiam supra fecit
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diff changeset
1556 mentionem de fide tantum, dicens: <i>qui verbum meum audit, et
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diff changeset
1557 credit ei qui misit me, habet vitam aeternam, et in iudicium non
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diff changeset
1558 venit</i>; hic ne credas solam fidem sine operibus ad salutem
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diff changeset
1559 sufficere, facit mentionem de omnibus operibus, dicens <i>qui bona
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diff changeset
1560 fecerunt, procedent in resurrectionem vitae</i>; quasi dicat: non
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diff changeset
1561 qui credit tantum, sed qui cum fide bona operatur, <i>procedit in
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diff changeset
1562 resurrectionem vitae</i>; Iac. II, 26: <i>fides sine operibus
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diff changeset
1563 mortua est</i>. Consequenter cum dicit <i>non possum ego a me ipso
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diff changeset
1564 facere quidquam</i>, assignat rationem praemissorum. Duo autem
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diff changeset
1565 praemiserat, scilicet originem potestatis, et aequitatem iudicii;
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diff changeset
1566 et ideo utriusque causam assignat. Primo de primo. Secundo de
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diff changeset
1567 secundo, ibi <i>et iudicium meum iustum est</i>. Sciendum est autem
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diff changeset
1568 circa primum, quod hoc quod dicit <i>non possum ego a meipso facere
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diff changeset
1569 quidquam</i>, potest dupliciter legi, etiam secundum Augustinum.
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diff changeset
1570 Primo ut referatur ad filium hominis hoc modo: tu dicis quod habes
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1571 potestatem resuscitandi mortuos, quia filius hominis es, sed
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diff changeset
1572 numquid hoc est tibi inquantum tu es filius hominis? Non, quia
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1573 <i>non possum ego a meipso facere quidquam; sed sicut audio,
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diff changeset
1574 iudico</i>. Non dicit, sicut video, secundum quod supra dixerat:
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diff changeset
1575 <i>filius non potest a se facere quidquam, nisi quod viderit patrem
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diff changeset
1576 facientem</i>, sed dicit <i>sicut audio</i>: nam audire idem est in
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diff changeset
1577 hoc loco quod obedire. Obedire autem pertinet ad illum cui fit
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diff changeset
1578 imperium. Imperare autem pertinet ad superiorem. Et ideo, quia
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diff changeset
1579 Christus inquantum homo minor est patre, dicit <i>sicut audio</i>;
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diff changeset
1580 idest, secundum quod inspiratur a Deo in anima mea. De ipso auditu
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diff changeset
1581 dicit Ps. LXXXIV, 9: <i>audiam quid loquatur in me dominus
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diff changeset
1582 Deus</i>. Supra autem, quia loquebatur de se secundum quod est
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diff changeset
1583 verbum Dei, dixit <i>viderit</i>. Consequenter cum dicit <i>et
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diff changeset
1584 iudicium meum iustum est</i>, manifestat aequitatem iudicii.
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diff changeset
1585 Dixerat enim: <i>et procedent qui bona fecerunt in resurrectionem
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diff changeset
1586 vitae</i>, sed posset aliquis dicere: numquid faciet gratiam
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diff changeset
1587 aliquibus minus puniendo, et plus remunerando? Ideo respondet quod
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diff changeset
1588 non, dicens: quia <i>iudicium meum verum est</i>. Cuius ratio est
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1589 <i>quia non quaero voluntatem meam, sed voluntatem eius qui misit
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diff changeset
1590 me</i>. In domino enim Iesu Christo sunt duae voluntates. Una
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diff changeset
1591 divina quam habet eamdem cum patre; alia humana, quae est sibi
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diff changeset
1592 propria, sicut est proprium eius esse hominem. Voluntas humana
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diff changeset
1593 fertur in bonum proprium; sed in Christo per rectitudinem rationis
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diff changeset
1594 regebatur et regulabatur, ut semper in omnibus voluntati divinae
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diff changeset
1595 conformaretur; et ideo dicit: non quaero implere <i>voluntatem
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diff changeset
1596 meam</i> propriam, quae, quantum in se est, inclinatur ad bonum
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diff changeset
1597 proprium, sed <i>voluntatem eius qui misit me</i>, patris; Ps.
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diff changeset
1598 XXXIX, 9: <i>ut facerem voluntatem tuam, Deus meus, volui</i>;
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diff changeset
1599 Matth. XXVI, 39: <i>non quod ego volo, sed quod tu vis</i>. Et si
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1600 quidem diligenter attenditur, dominus veram rationem assignat iusti
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diff changeset
1601 iudicii, dicens <i>quia non quaero voluntatem meam</i>: non enim
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1602 iudicium alicuius est iniustum, quando procedit ab eo secundum
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1603 regulam legis; voluntas autem divina regula est, et lex voluntatis
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1604 creatae: et ideo voluntas creata, et ratio quae regulatur secundum
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1605 regulam divinae voluntatis, iusta est, et iudicium eius iustum.
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1606 Secundo vero exponitur ut referatur ad filium Dei, et manet eadem
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1607 divisio quae prius posita est. Dixit ergo Christus inquantum verbum
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1608 manifestans originem suae potestatis: <i>non possum ego a me facere
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1609 quidquam</i>, eo modo sicut supra dixit: <i>non potest filius a se
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diff changeset
1610 facere quidquam</i>; nam suum facere, et suum posse, est suum esse;
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1611 esse autem est ei ab alio, scilicet a patre: et ideo, sicut non est
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1612 a se, ita a se non potest facere quidquam; infra VIII, 28: <i>a
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1613 meipso facio nihil</i>. Hoc autem quod dicit <i>sed sicut audio,
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1614 iudico</i>, eodem modo exponendum est sicut illud supra <i>nisi
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1615 quod viderit patrem facientem</i>. Nos enim scientiam, seu
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1616 cognitionem aliquam accipimus per visum et per auditum (isti enim
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1617 duo sensus maxime serviunt disciplinae), sed quia in nobis alius
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1618 est visus, alius auditus; ideo aliter accipimus scientiam per
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1619 visum, quia inveniendo; aliter per auditum, quia addiscendo. In
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1620 filio vero Dei idem est auditus et visus; et ideo sive dicatur
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1621 <i>audit</i>, sive <i>vidit</i>, idem significat secundum
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1622 acceptionem scientiae. Et quia iudicium in qualibet natura
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1623 intellectuali ex scientia procedit, signanter dicit <i>sicut audio,
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1624 iudico</i>; idest, sicut cognitionem simul cum esse a patre accepi,
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1625 sic iudico; infra XV, 15: <i>omnia quae audivi a patre meo, nota
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1626 feci vobis</i>. Manifestans vero iudicii aequitatem, dicit <i>et
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1627 iudicium meum verum est</i>. Cuius ratio est, <i>quia non quaero
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1628 voluntatem meam</i>. Sed numquid non est eadem voluntas patris et
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1629 filii? Sed dicendum, quod eadem quidem voluntas est utriusque, sed
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1630 tamen pater non habet voluntatem ab alio, filius vero habet ab
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1631 alio, scilicet a patre. Sic ergo filius implet voluntatem suam ut
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1632 alterius, idest ab alio habens; pater vero ut suam, idest non
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1633 habens ab alio: et ideo dicit <i>non quaero voluntatem meam</i>,
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1634 quae sit mihi originaliter a me ipso, sed quae est mihi ab alio,
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1635 scilicet a patre.</p>
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1636 <br />
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diff changeset
1637 <div class="D">Lectio 6</div>
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1638 <p title="Super Io., cap. 5 l. 6"><a name="87456"><span class=
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diff changeset
1639 "ref">[87456] Super Io., cap. 5 l. 6</span></a> Posita doctrina
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1640 circa potestatem filii vivificativam, hic consequenter confirmat
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1641 eam, et primo confirmat quae de excellentia potestatis suae
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1642 dixerat, per multiplex testimonium; secundo redarguit eorum
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diff changeset
1643 tarditatem ad credendum, ibi <i>claritatem ab hominibus non
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1644 accipio</i> et cetera. Circa primum duo facit. Primo ponit
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diff changeset
1645 necessitatem inducendi testimonium; secundo inducit ipsa
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diff changeset
1646 testimonia, ibi <i>alius est qui testimonium perhibet de me</i>.
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1647 Necessitas testimonii inducendi erat ex parte Iudaeorum qui ei non
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1648 credebant; et propter hoc dicit <i>si ego testimonium perhibeo de
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diff changeset
1649 meipso, testimonium meum non est verum</i>. Sed admirationis
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diff changeset
1650 praebet materiam quod dicitur. Nam sicut dominus de se, infra XIV,
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diff changeset
1651 v. 6 dicit, ipse est veritas: quomodo ergo testimonium eius non est
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1652 verum? Si veritas est, cui credetur si veritati non creditur? Et
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diff changeset
1653 ideo dicendum, secundum Chrysostomum, quod dominus hic de se
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diff changeset
1654 loquitur secundum aliorum opinionem, ut sit sensus: <i>si ego
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diff changeset
1655 testimonium perhibeo de meipso, testimonium meum non est verum</i>,
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diff changeset
1656 quantum ad vestram reputationem, qui non accipitis illud quod de me
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diff changeset
1657 dico, nisi per aliud testimonium confirmetur; infra VIII, 13: <i>tu
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diff changeset
1658 de teipso testimonium dicis: testimonium tuum non est verum</i>.
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1659 Consequenter cum dicit <i>alius est qui testimonium perhibet de
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diff changeset
1660 me</i>, inducit testimonia, et primo testimonium humanum; secundo
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diff changeset
1661 testimonium divinum, ibi <i>ego autem habeo testimonium maius
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diff changeset
1662 Ioanne</i>. Circa primum duo facit. Primo inducit testimonium
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diff changeset
1663 Ioannis; secundo rationem testimonii assignat, ibi <i>ego autem non
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diff changeset
1664 ab homine testimonium accipio</i>. Circa primum duo facit. Primo
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diff changeset
1665 inducit testimonium; secundo commendat eius testimonium, ibi
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diff changeset
1666 <i>scio quia verum est testimonium eius</i>. Testem inducit dicens
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diff changeset
1667 <i>alius est qui testimonium perhibet de me</i>. Iste alius,
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diff changeset
1668 secundum Chrysostomum, est Ioannes Baptista, de quo dicitur supra
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1669 I, 6: <i>fuit homo missus a Deo, cui nomen erat Ioannes: hic venit
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diff changeset
1670 in testimonium ut testimonium perhiberet de lumine</i>.
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diff changeset
1671 Testificationem autem commendat cum dicit <i>et scio quia verum est
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diff changeset
1672 testimonium eius</i>. Et hoc a duobus. Primo a veritate; secundo ab
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diff changeset
1673 auctoritate: quia fuit ab eis requisitum, ibi <i>vos misistis ad
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diff changeset
1674 Ioannem</i>. A veritate quidem commendat eius testimonium, dicens
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1675 <i>et scio</i>, idest pro certo experior, <i>quia verum est
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diff changeset
1676 testimonium eius</i>, scilicet Ioannis, <i>quod perhibet de me</i>.
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1677 Sic enim pater eius Zacharias prophetavit de eo, Lc. I, 76:
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1678 <i>praeibis enim ante faciem domini parare vias eius, ad dandam
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diff changeset
1679 scientiam salutis plebi eius</i>. Constat autem quod testimonium
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diff changeset
1680 mendax non est salutiferum, sed mortiferum: quia mendacium est
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diff changeset
1681 causa mortis; Sap. 2, 11: <i>os quod mentitur occidit animam</i>.
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diff changeset
1682 Si ergo testimonium Ioannis est ad dandam scientiam salutis plebi
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diff changeset
1683 eius, verum est testimonium eius. Sed secundum Glossam aliter:
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diff changeset
1684 <i>si testimonium perhibeo de meipso, testimonium meum non est
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diff changeset
1685 verum</i>. Supra Christus locutus est de se secundum quod Deus, hic
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diff changeset
1686 vero loquitur secundum quod homo. Et est sensus: <i>si ego</i>,
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diff changeset
1687 homo scilicet, <i>testimonium de me perhibeo</i>, scilicet absque
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diff changeset
1688 Deo, idest quod Deus pater non perhibeat; tunc sequitur quod
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diff changeset
1689 <i>testimonium meum non est verum</i>: nam verbum humanum nisi a
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diff changeset
1690 Deo fulciatur, nihil veritatis habet, secundum illud Rom. c. III,
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diff changeset
1691 4: <i>est autem Deus verax, omnis autem homo mendax</i>. Unde si
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diff changeset
1692 intelligamus Christum ut hominem a deitate separatum et ei non
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diff changeset
1693 conformem, et in essentia eius mendacium invenitur et in verbis;
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diff changeset
1694 infra VIII, v. 14: <i>si ego testimonium perhibeo de me ipso, verum
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diff changeset
1695 testimonium meum</i>; infra: <i>quia solus non sum; sed ego, et qui
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diff changeset
1696 misit me pater</i>. Et ideo quia non erat solus, sed cum patre,
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diff changeset
1697 verum est testimonium eius. Unde ut ostendat testimonium eius
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diff changeset
1698 veritatem non habere ex eius humanitate secundum se, sed inquantum
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diff changeset
1699 est coniuncta divinitati et verbo Dei, dicit <i>sed alius est qui
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diff changeset
1700 testimonium perhibet de me</i>: non Ioannes, sed pater, secundum
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diff changeset
1701 istam expositionem: quia si testimonium Christi hominis de se non
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diff changeset
1702 est verum et efficax, multo minus esset efficax testimonium
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diff changeset
1703 Ioannis. Non ergo certificatur testimonio Ioannis, sed testimonio
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diff changeset
1704 patris: unde iste alius qui testimonium perhibet, intelligitur
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diff changeset
1705 pater. <i>Et scio quia verum est testimonium eius</i>, nam ipse
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diff changeset
1706 veritas est; I Io. I, v. 5: <i>Deus lux est</i>, idest veritas,
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diff changeset
1707 <i>et tenebrae</i>, mendacii, <i>in eo non sunt ullae</i>. Sed
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diff changeset
1708 prima expositio, quae Chrysostomi est, magis est litteralis.
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diff changeset
1709 Commendat etiam testimonium Ioannis ab auctoritate, quia fuit
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diff changeset
1710 requisitum a Iudaeis, cum dicit <i>vos misistis ad Ioannem</i>;
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diff changeset
1711 quasi diceret: scio quia verum est testimonium eius nec vos debetis
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diff changeset
1712 illud repudiare, quia propter magnam auctoritatem qua erat apud vos
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diff changeset
1713 Ioannes requisivistis ab eo testimonium de me; quod non fecissetis,
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diff changeset
1714 si eum dignum fide non opinaremini. Supra I, 19: <i>miserunt Iudaei
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diff changeset
1715 ab Ierosolymis sacerdotes et Levitas ad Ioannem</i>. Et Ioannes
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diff changeset
1716 tunc <i>testimonium perhibuit</i>, non sibi, sed veritati, idest
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diff changeset
1717 mihi. Sicut amicus veritatis veritati Christo testimonium
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diff changeset
1718 perhibuit; supra I, 20: <i>confessus est, et non negavit: confessus
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diff changeset
1719 est, quia non sum ego Christus</i>. Consequenter cum dicit <i>ego
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diff changeset
1720 autem non ab homine testimonium accipio</i>, assignat rationem
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diff changeset
1721 testimonii Ioannis inducti, et primo excludit rationem opinatam;
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diff changeset
1722 secundo asserit veram, ibi <i>sed hoc dico ut vos salvi sitis</i>.
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diff changeset
1723 Ratio autem inducti testimonii posset ab aliquo credi esse
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diff changeset
1724 certificatio de Christo, propter eius insufficentiam; et ideo hanc
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diff changeset
1725 excludit dicens <i>ego autem non ab homine testimonium accipio</i>.
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diff changeset
1726 Ubi sciendum est, quod in scientiis aliquando probatur aliquid per
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diff changeset
1727 minus notum secundum se, sed magis notum quoad nos; aliquando per
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diff changeset
1728 aliquid magis notum secundum se et simpliciter. Sicut in hoc loco
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diff changeset
1729 debebat quidem probari quod Christus esset Deus: et licet veritas
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diff changeset
1730 Christi esset magis nota secundum se et simpliciter, nihilominus
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diff changeset
1731 tamen probatur testimonio Ioannis, quod quantum ad Iudaeos magis
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diff changeset
1732 notum erat. Et ideo Christus secundum se testimonio Ioannis non
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diff changeset
1733 indigebat, et hoc est quod dicit <i>testimonium ab homine non
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diff changeset
1734 accipio</i>. Sed contra hoc videtur, quia Is. c. XLIII, 10: <i>vos
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diff changeset
1735 testes mei, dicit dominus; Act. I, 8: eritis mihi testes in omni
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diff changeset
1736 Iudaea et Samaria, et usque ad ultimum terrae</i>. Quomodo ergo
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diff changeset
1737 dicit hic <i>testimonium ab homine non accipio?</i> Sed dicendum,
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diff changeset
1738 quod hoc dupliciter potest intelligi. Uno modo ut sit sensus <i>non
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diff changeset
1739 accipio ab homine testimonium</i>, quasi sim illo tantum contentus;
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diff changeset
1740 sed habeo maius testimonium, scilicet divinum; I Cor. IV, 3:
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diff changeset
1741 <i>mihi autem pro minimo est ut a vobis iudicer</i>; Ier. XVII, 16:
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diff changeset
1742 <i>diem hominis</i>, idest claritatem humanam, <i>non desideravit:
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diff changeset
1743 tu scis</i>. Alio modo <i>testimonium ab homine non accipio</i>,
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diff changeset
1744 inquantum scilicet testificans est homo, sed inquantum est
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diff changeset
1745 illustratus a Deo ad testificandum; supra I, 6: <i>fuit homo missus
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diff changeset
1746 a Deo, cui nomen erat Ioannes</i>; I Thess. II, 6: <i>non
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diff changeset
1747 quaerentes ab hominibus gloriam</i>; infra VIII, v. 50: <i>ego
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diff changeset
1748 gloriam meam non quaero</i>. Sic ergo accipio testimonium Ioannis,
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diff changeset
1749 non inquantum fuit homo, sed inquantum missus et illustratus a Deo
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diff changeset
1750 ad testificandum. Tertio modo, et melius, <i>ego testimonium non
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diff changeset
1751 accipio ab homine</i>, idest, testimonio humano; quantum ex me est,
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diff changeset
1752 auctoritatem non accipio ab aliquo, sed a Deo, qui demonstrat me
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diff changeset
1753 clarum. Consequenter cum dicit <i>sed haec dico ut vos salvi
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diff changeset
1754 sitis</i>, asserit rationem veram, quae erat ipsorum salus: et
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diff changeset
1755 primo ponit rationem; secundo exponit eam. Ratio vero inducti
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diff changeset
1756 testimonii erat, ut Iudaei credentes Christo, testimonio Ioannis
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diff changeset
1757 salvarentur; et ideo dicit: <i>non accipio testimonium</i> Ioannis
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diff changeset
1758 propter me, <i>sed haec dico ut salvi sitis</i>; I Tim. II, 4:
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diff changeset
1759 <i>vult omnes homines salvos fieri</i>; et ibid. I, 15: <i>Christus
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diff changeset
1760 Iesus venit in hunc mundum peccatores salvos facere</i>. Et exponit
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diff changeset
1761 quod dicit <i>salvi sitis</i>: quia scilicet induco testimonium a
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diff changeset
1762 vobis acceptatum. Et ideo cum dicit <i>ille erat lucerna ardens et
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diff changeset
1763 lucens</i>, ponit Ioannis acceptationem: et primo ponit quod
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diff changeset
1764 Ioannes fuit testis secundum se acceptus; secundo quomodo fuit
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diff changeset
1765 acceptatus apud eos, ibi <i>vos autem voluistis ad horam exultare
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diff changeset
1766 in luce eius</i>. Quod autem Ioannes fuerit secundum se acceptus
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diff changeset
1767 testis, ostendit per tria quae eum perficiebant. Primum pertinet ad
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diff changeset
1768 conditionem naturae et hoc cum dicit <i>ille erat lucerna</i>;
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diff changeset
1769 secundum pertinet ad perfectionem affectus, quia <i>ardens</i>;
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diff changeset
1770 tertium ad perfectionem intellectus, quia <i>lucens</i>. Erat ergo
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diff changeset
1771 in natura perfectus, quia <i>lucerna</i>, idest, illustratus
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diff changeset
1772 gratia, et illustratus luce verbi Dei. Differt enim lucerna a luce:
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diff changeset
1773 nam lux est quae per seipsam lucet; lucerna vero quae non per se
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diff changeset
1774 lucet, sed per participationem lucet. Lux autem vera Christus est,
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diff changeset
1775 ut dicitur supra I, 9: <i>erat lux vera quae illuminat omnem
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diff changeset
1776 hominem</i>. Ioannes autem lux non erat, ut ibidem dicitur, sed
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diff changeset
1777 lucerna, quia illustratus erat, <i>ut testimonium perhiberet de
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diff changeset
1778 lumine</i>, ducendo ad Christum: de qua lucerna dicitur in Ps.
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diff changeset
1779 CXXXI, 17: <i>paravi lucernam Christo meo</i>. Sed erat in eo
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diff changeset
1780 affectus ardens et fervens, unde dicit <i>ardens</i>. Nam aliqui
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diff changeset
1781 sunt lucernae solum quantum ad officium, sed quantum ad affectum
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diff changeset
1782 sunt extinctae: nam sicut lucerna lucere non potest nisi igne
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diff changeset
1783 accendatur, ita lucerna spiritualis non lucet nisi prius ardeat et
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diff changeset
1784 inflammetur igne caritatis. Et ideo ardor praemittitur
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diff changeset
1785 illustrationi, quia per ardorem caritatis datur cognitio veritatis;
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diff changeset
1786 infra XIV, 23: <i>si quis diligit me, sermonem meum servabit, et
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diff changeset
1787 pater meus diliget eum: et ad eum veniemus, et mansionem apud eum
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diff changeset
1788 faciemus</i>; infra XV, 15: <i>vos autem dixi amicos, quia omnia
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diff changeset
1789 quae audivi a patre meo, nota feci vobis</i>. Eccli. II, 20: <i>qui
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diff changeset
1790 timetis Deum, diligite illum, et illuminabuntur corda vestra</i>.
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diff changeset
1791 Nam ignis duo habet: scilicet quod ardet et splendet. Ardor autem
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diff changeset
1792 ignis significat dilectionem propter tria. Primo quidem, quia ignis
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diff changeset
1793 inter omnia corpora est magis activus: sic et ardor caritatis,
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diff changeset
1794 intantum quod nihil eius impetum ferre potest, secundum illud II
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diff changeset
1795 Cor. V, v. 14: <i>caritas Christi urget nos</i>. Secundo, quia
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diff changeset
1796 sicut ignis per hoc quod est maxime sensitivus, facit multum
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diff changeset
1797 aestuare, ita et caritas aestum causat quousque homo consequatur
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diff changeset
1798 intentum; Cant. ult., 6: <i>lampades eius lampades ignis atque
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diff changeset
1799 flammarum</i>. Tertio sicut ignis est sursum ductivus, ita et
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diff changeset
1800 caritas, intantum quod coniungit nos Deo; I Io. IV, 16: <i>qui
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diff changeset
1801 manet in caritate, in Deo manet, et Deus in eo</i>. Erat etiam
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diff changeset
1802 intellectus <i>lucens</i>. Primo quidem per veritatis cognitionem
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diff changeset
1803 interius; Is. c. LVIII, 11: <i>implebit splendoribus</i> idest,
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diff changeset
1804 splendere faciet. Secundo per praedicationem exterius; Phili II,
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1805 15: <i>inter quos lucetis tamquam luminaria in mundo, verbum vitae
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1806 continentes</i>. Tertio per bonorum operum manifestationem; Matth.
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1807 V, 16: <i>sic luceat lux vestra coram hominibus, ut videant opera
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1808 vestra bona</i>. Quia ergo sic Ioannes acceptabilis erat secundum
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diff changeset
1809 se, quia erat lucerna non extincta, sed ardens, non tenebrosa, sed
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diff changeset
1810 lucens; dignus est quod et apud vos acceptaretur. Quod quidem ita
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1811 fuit, quia <i>vos voluistis exultare ad horam in luce eius</i>. Et
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diff changeset
1812 congrue exultationem luci adiungit: quia in illo homo exultat in
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1813 quo maxime delectatur; nihil autem est in rebus corporalibus
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diff changeset
1814 delectabilius luce, secundum illud Eccle. XI, 7: <i>delectabile est
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1815 oculis videre solem</i>. Dicit autem <i>voluistis exultare</i>,
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diff changeset
1816 quiescendo et ponendo in eo finem, credendo eum Christum; sed tamen
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1817 <i>ad horam</i>, quia in hoc fuistis instabiles: nam videntes
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1818 Ioannem homines ad alium, non ad se, ducere, aversi estis ab eo.
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1819 Unde dicitur Matth. XXI, 32 quod Iudaei non crediderunt in Ioannem.
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1820 Sunt enim de illis de quibus dicitur Matth. XIII, quia ad tempus
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1821 credunt. Consequenter cum dicit <i>ego autem habeo testimonium
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1822 maius Ioanne</i>, ponit testimonium divinum, et primo inducit eius
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1823 magnitudinem; secundo prosequitur de ipso, ibi <i>opera quae dedit
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1824 mihi pater ut perficiam ea</i> et cetera. Dicit ergo primo: dico
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diff changeset
1825 quod ego quantum est ex me, non accipio ab homine testimonium, sed
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diff changeset
1826 propter vos; nam <i>ego habeo testimonium maius Ioanne</i>,
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1827 scilicet Dei, quod est maius testimonium quam Ioannis; I Io. ult.,
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1828 9: <i>si testimonium hominum accipimus, testimonium Dei maius
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1829 est</i>. Maius, inquam, propter maiorem auctoritatem, maiorem
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1830 cognitionem, et infallibiliorem veritatem: nam Deus mentiri non
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1831 potest. <i>Non est Deus ut homo, ut mentiatur</i>: Num. XXIII, 19.
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1832 Testimonium autem prosequitur cum dicit <i>opera enim quae dedit
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1833 mihi pater ut perficiam ea</i> et cetera. Tripliciter autem
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1834 testificatus est Deus de Christo: scilicet per opera, per seipsum
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1835 et per Scripturas, et ideo primo ponit modum testificandi quantum
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1836 ad opera miraculorum; secundo modum testificandi per seipsum, ibi
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1837 <i>et qui misit me pater, ipse testimonium perhibuit</i>; tertio
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diff changeset
1838 per Scripturas, ibi <i>scrutamini Scripturas</i> et cetera. Dicit
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diff changeset
1839 ergo primo: <i>habeo aliud testimonium maius Ioanne</i>; et hoc
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diff changeset
1840 quantum ad opera, quia <i>opera</i> miraculorum <i>quae dedit mihi
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diff changeset
1841 pater ut perficiam ea</i>. Sciendum est enim, quod naturale est
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1842 homini virtutem et naturas rerum ex earum actionibus cognoscere: et
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1843 ideo convenienter dominus per opera quae ipse facit, dicit se posse
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1844 cognosci qualis sit. Cum ergo ipse propria virtute divina faceret,
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1845 credendum erat in eo esse virtutem divinam; infra XV, 24: <i>si
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1846 opera non fecissem in eis quae nemo alius fecit, peccatum non
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1847 haberent</i>, scilicet infidelitatis. Et ideo ad sui cognitionem
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1848 per opera sua ducit, dicens <i>opera quae dedit mihi</i>, in verbo,
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1849 <i>pater</i>, per aeternam generationem dando mihi virtutem sibi
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1850 aequalem. Vel <i>dedit mihi</i>, in conceptione, dando ut sim una
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diff changeset
1851 persona Dei et hominis, <i>ut perficiam ea</i> idest, ut propria
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1852 virtute faciam: quod dicit ad differentiam aliorum qui miracula
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1853 faciunt non propria virtute, sed impetrando a Deo. Unde Petrus
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diff changeset
1854 dicebat Act. III, 6: <i>in nomine Iesu Christi Nazareni surge</i>.
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1855 Et ideo ipsi non perficiunt, sed Deus; Christus vero propria
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1856 virtute ea perficiebat; infra XI, 43: <i>Lazare, veni foras</i>. Et
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1857 ideo <i>opera quae ego facio, testimonium perhibent de me</i>;
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diff changeset
1858 infra X, 38. <i>Si mihi non creditis, saltem operibus credite</i>.
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1859 Quod autem opera miraculorum sint testimonia Dei, dicitur Mc. ult.,
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1860 20: <i>domino cooperante, et sermonem confirmante sequentibus
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diff changeset
1861 signis</i>. Consequenter cum dicit <i>et qui misit me pater, ipse
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diff changeset
1862 testimonium perhibuit de me</i>, ponit secundum modum testificandi
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diff changeset
1863 per ipsum Deum, et primo ponit ipsum modum; secundo ostendit eos
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diff changeset
1864 huiusmodi non esse capaces, ibi <i>neque vocem eius unquam
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diff changeset
1865 audistis</i> et cetera. Dicit ergo: non solum opera quae dedit mihi
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diff changeset
1866 pater, testimonium perhibent de me, sed ipse <i>qui misit me,
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diff changeset
1867 pater, testimonium perhibuit de me</i>, in Iordane, quando fuit
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diff changeset
1868 baptizatus, ut habetur Matth. IV, 5, et in monte, quando
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1869 transfiguratus est, ut dicitur Matth. XVII, 5. Utrobique enim vox
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diff changeset
1870 patris audita est: <i>hic est filius meus dilectus</i>. Et ideo
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diff changeset
1871 credendum est ei, sicut vero et naturali filio Dei; I Io. ult., 9:
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diff changeset
1872 <i>hoc testimonium Dei, quod maius est, quia testificatus est de
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diff changeset
1873 filio suo</i>. Et sic, qui non credit eum esse filium Dei, non
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diff changeset
1874 credit Dei testimonio. Sed posset aliquis dicere, quod Deus etiam
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diff changeset
1875 aliis testimonium perhibuit per seipsum, sicut Moysi in monte, cum
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diff changeset
1876 quo locutus est, cunctis audientibus; testimonium vero numquam
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1877 audivimus, et ideo dicit dominus, quod <i>neque vocem eius unquam
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diff changeset
1878 audistis</i> et cetera. Sed contra Deut. IV, 33, dicitur: <i>si
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1879 factum est aliquando res huiuscemodi, ut audiret populus vocem
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1880 domini Dei loquentis de medio ignis, sicut tu audisti et
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1881 vidisti</i>. Quid est ergo quod nunc dicit Christus <i>neque vocem
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diff changeset
1882 eius unquam audistis?</i> Respondeo, secundum Chrysostomum, quod
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diff changeset
1883 dominus eos in philosophica consideratione constituens, vult
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1884 ostendere, quod Deus testificatur alicui dupliciter, scilicet
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diff changeset
1885 sensibiliter et intelligibiliter. Sensibiliter quidem, sicut per
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diff changeset
1886 vocem sensibilem tantum; et hoc modo testificatus fuit Moysi in
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diff changeset
1887 monte Sinai; Deut. IV, 12: <i>vocem eius audistis, et formam
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diff changeset
1888 penitus non vidistis</i>. Item per sensibilem speciem, sicut
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1889 apparuit Abrahae Gen. XXVI, et Is. VI, 1: <i>vidi dominum sedentem
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diff changeset
1890 supra solium excelsum et elevatum</i>. Sed tamen in istis
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1891 visionibus nec vox corporalis nec figura Dei est sicut cuiusdam
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diff changeset
1892 animalis, sed effective, inquantum a Deo formatur: nam cum Deus sit
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diff changeset
1893 spiritus, neque vocem sensibilem de se emittit, nec figurari
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1894 potest. Intelligibiliter autem testificatur inspirando in cordibus
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diff changeset
1895 aliquorum quod credere debeant et tenere; Ps. LXXXIV, 9: <i>audiam
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diff changeset
1896 quid loquatur in me dominus Deus</i>; Osee II, v. 4: <i>ducam eam
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1897 in solitudinem, et ibi loquar ad cor eius</i>. Primo ergo
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diff changeset
1898 testificationis capaces fuistis: nec mirum, quia non fuerunt Dei
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1899 nisi effective, ut dictum est, voces illae et species. Sed non
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1900 intelligibilis illius vocis. <i>Neque vocem eius unquam
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diff changeset
1901 audistis</i> etc., idest participes eius non fuistis; infra VI, 45:
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1902 <i>omnis qui audit a patre et didicit, venit ad me</i>. Sed vos non
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1903 venitis ad me; ergo <i>non audistis vocem eius, nec vidistis
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1904 speciem eius</i>; idest non habuistis istud testimonium
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1905 intelligibile, et ideo subdit <i>et verbum eius non habetis in
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1906 vobis manens</i>; idest, non habetis verbum interius inspiratum. Et
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1907 haec ratio est, <i>quia quem misit ille</i>, idest pater, <i>huic
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1908 vos non creditis</i>. Verbum enim Dei ducit ad Christum: nam ipse
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1909 Christus est naturale Dei verbum. Omne autem verbum a Deo
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diff changeset
1910 inspiratum, est quaedam participata similitudo illius. Cum ergo
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1911 omnis similitudo participata ducat in suum principium, manifestum
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1912 est quod omne verbum inspiratum a Deo ducit ad Christum. Et ideo,
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1913 quia vos non ducimini ad me, non <i>habetis verbum</i> Dei,
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1914 inspiratum, <i>in vobis manens</i>; infra: <i>qui non credit in
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1915 filium Dei, non habet vitam in se manentem</i>. Et dicit
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1916 <i>manens</i>, quia cum nullus sit quin aliquam veritatem habeat a
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1917 Deo, illi tantum habent veritatem, et verbum in ipsis manens,
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1918 quibus intantum cognitio proficit ut perducantur ad veri et
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1919 naturalis verbi cognitionem. Vel per hoc quod dicit <i>neque vocem
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1920 eius unquam audistis</i>, ostenditur triplex modus quo a Deo
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1921 aliquid revelatur alicui. Quia vel per vocem sensibilem, et sic
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1922 testificatus est Christo in Iordane et in monte, ut dictum est II
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1923 Petri I, 16: <i>speculatores facti illius magnitudinis, voce lapsa
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1924 de caelo a magnifica gloria</i>. Et hanc Iudaei non audierunt. Vel
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1925 per visionem suae essentiae; et hanc revelat beatis. Et hanc
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1926 speciem ipsi non viderunt, quia II Cor. V, 6: <i>quamdiu sumus in
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1927 corpore, peregrinamur a domino</i> et cetera. Vel per interius
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1928 verbum inspirando; et hoc etiam ipsi non habebant. Consequenter cum
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1929 dicit <i>scrutamini Scripturas</i>, ponit tertium modum quo Deus
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1930 testificatus est Christo per Scripturas, et primo inducit
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1931 Scripturarum testimonium; secundo ostendit eos fructu huius
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1932 testimonii non esse capaces, ibi <i>et non vultis venire ad me</i>
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1933 et cetera. Dicit ergo <i>scrutamini Scripturas</i>, quasi dicat:
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1934 vos non habetis verbum Dei in cordibus vestris, sed in Scripturis;
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1935 et ideo oportet vos illud alibi quaerere. Et ideo <i>scrutamini
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1936 Scripturas</i>; scilicet veteris testamenti. Nam fides Christi in
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1937 veteri testamento continebatur, sed non in superficie, quia in
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1938 profundo obumbrata figura latebat; II Cor. III, 15: <i>usque in
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1939 hodiernum diem ipsum velamen habentes</i>. Et ideo signanter dicit
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1940 <i>scrutamini</i>, quasi in profundum quaeratis; Prov. II, 4: <i>si
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1941 quaesieris eam quasi pecuniam, et sicut thesauros effoderis illam,
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1942 tunc intelliges timorem domini, et scientiam Dei invenies</i>; Ps.
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1943 CXVIII, 69: <i>da mihi intellectum, et scrutabor mandata tua</i>.
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1944 Ratio autem scrutinii ex vestra opinione sumitur <i>quia putatis in
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1945 eis</i>, scilicet Scripturis, <i>vitam aeternam habere</i>, ex hoc
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1946 quod dicitur Ez. XVIII, 19: <i>qui fecerit iudicia mea, vita
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1947 vivet</i>. Sed estis decepti; quia licet praecepta veteris legis
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1948 vitalia sint, non tamen vitam habent in seipsis; sed intantum
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1949 dicuntur vitalia inquantum ducunt ad me Christum; cum tamen vos
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1950 utamini eis tamquam in se vitam habentibus: quod decepit vos. Nam
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1951 <i>illae</i>, scilicet Scripturae, <i>sunt quae testimonium
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1952 perhibent de me</i>; idest, intantum vitalia sunt inquantum ad meam
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1953 cognitionem ducunt. Vel apertis prophetiis, sicut Is. VII, 14:
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1954 <i>ecce virgo concipiet</i>, et iterum Deut. XVIII, v. 15:
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1955 <i>prophetam suscitabit vobis dominus Deus</i> et cetera. Unde
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1956 dicitur Actor. X, 43: <i>huic omnes prophetae testimonium
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1957 perhibent</i>. Vel operationibus prophetarum mysticis: unde dicitur
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1958 Oseae XII, 10: <i>in manibus prophetarum assimilatus sum</i>. Vel
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1959 in sacramentis et figuris; sicut est immolatio agni, et alia
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1960 figuralia sacramenta legis; Hebr. X, 1: <i>umbram habens lex
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1961 futurorum bonorum</i> et cetera. Et ideo, quia Scripturae veteris
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1962 testamenti multipliciter testimonium perhibent de Christo, dicit
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1963 apostolus, Rom. I, 2: <i>quod ante promiserat per prophetas in
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1964 Scripturis sanctis de filio suo, qui factus est ei ex semine David
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1965 secundum carnem</i>. Sed fructum quem in Scripturis putatis habere,
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1966 scilicet vitam aeternam, consequi non poteritis, quia testimoniis
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1967 Scripturae de me non credentes, <i>non vultis venire ad me</i>;
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1968 idest, non vultis credere mihi, in quem est fructus illarum
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1969 Scripturarum, ut in me <i>vitam habeatis</i>, quam ego do
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1970 credentibus in me; infra X, 28: <i>ego vitam aeternam do eis</i>;
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1971 Eccli. IV, 12: <i>sapientia filiis suis vitam inspirat</i>; Prov.
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1972 VIII, 35: <i>qui me invenerit inveniet vitam, et hauriet salutem a
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1973 domino</i>.</p>
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1974 <br />
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1975 <div class="D">Lectio 7</div>
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1976 <p title="Super Io., cap. 5 l. 7"><a name="87457"><span class=
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1977 "ref">[87457] Super Io., cap. 5 l. 7</span></a> Postquam Deus
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1978 excellentiam suae potestatis confirmavit testimoniis hominum, Dei
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1979 et Scripturarum, hic consequenter eorum tarditatem ad credendum
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1980 redarguit. Duplici autem occasione Iudaei persequebantur Christum:
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1981 propter solutionem sabbati, in quo videbatur contrarius legi; et
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diff changeset
1982 quia dicebat se Dei filium, in quo videbatur contrarius Deo. Unde
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diff changeset
1983 propter reverentiam quam habebant ad Deum, et propter zelum quem
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diff changeset
1984 habebant ad legem Moysi, persequebantur. Et ideo dominus intendit
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diff changeset
1985 ostendere quod non propter hoc eum persequebantur, sed propter
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diff changeset
1986 contrarium. Unde primo ostendit irreverentiam ipsorum ad Deum esse
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diff changeset
1987 causam incredulitatis ipsorum; secundo quod irreverentia, quam
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diff changeset
1988 habebant ad Moysen, fuit causa incredulitatis ipsorum, ibi
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diff changeset
1989 <i>nolite putare quia ego accusaturus sum vos apud patrem</i>.
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diff changeset
1990 Circa primum duo facit. Primo ponit irreverentiam ipsorum ad Deum;
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diff changeset
1991 secundo ostendit quod hoc sit causa incredulitatis ipsorum, ibi
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diff changeset
1992 <i>quomodo vos potestis credere, qui gloriam ab invicem
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diff changeset
1993 accipitis?</i> Circa primum duo facit. Primo proponit eorum
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diff changeset
1994 indevotionem ad Deum; secundo manifestat eam per signum, ibi <i>ego
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diff changeset
1995 veni in nomine patris mei</i>. Circa primum duo facit. Primo
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diff changeset
1996 excludit intentionem opinatam, quae ex verbis praemissis accipi
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diff changeset
1997 posset; secundo asserit veram, ibi <i>sed cognovi vos</i> et
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1998 cetera. Intentio opinata est, quod quia dominus supra
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diff changeset
1999 commemoraverat tot testimonia de seipso, scilicet Ioannis, Dei, et
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diff changeset
2000 operum suorum, et Scripturarum, posset opinari a Iudaeis quod hoc
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diff changeset
2001 fecerit quasi quaerens humanam gloriam. Contra hoc dicit
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diff changeset
2002 <i>claritatem ab hominibus non accipio</i>; idest, laudem humanam
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diff changeset
2003 non quaero. Non enim veni ut exemplum darem quaerendi gloriam
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diff changeset
2004 hominum; I Thess. II, 6: <i>neque quaerentes ab hominibus gloriam:
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diff changeset
2005 Deus testis est</i>. Vel <i>claritatem ab hominibus non
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diff changeset
2006 accipio</i>, idest, claritate humana non indigeo, quia ab aeterno
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diff changeset
2007 claritatem habeo apud patrem; infra XVII, 5: <i>clarifica me pater,
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diff changeset
2008 claritate quam habui antequam mundus fieret</i>. Non enim veni
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diff changeset
2009 clarificari ab hominibus, sed potius eos clarificare, cum a me
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diff changeset
2010 omnis claritas procedat. Sap. c. VIII, 10: <i>habebo per hanc
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diff changeset
2011 sapientiam claritatem</i>. Dicitur autem Deus clarificari et
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diff changeset
2012 gloriari ab hominibus, secundum illud Eccli. XLIII, v. 32:
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2013 <i>glorificantes Deum quantumcumque potestis, praevalebit
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diff changeset
2014 adhuc</i>, non ut ipse propter hoc gloriosior fiat, sed inquantum
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diff changeset
2015 gloriosus apparet in nobis. Non est ergo haec causa propositorum
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diff changeset
2016 testimoniorum, sed alia est: quia <i>cognovi</i>, idest cognoscere
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diff changeset
2017 feci, <i>quia non habetis dilectionem Dei in vobis</i>, quam habere
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diff changeset
2018 vos fingitis, unde non propter Dei amorem me persequimini. Nam tunc
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diff changeset
2019 propter Deum me persequeremini, si Deus et Scriptura non mihi
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diff changeset
2020 testimonium perhiberent; sed ipse Deus mihi testatur et per opera,
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diff changeset
2021 et per Scripturas, et per seipsum, ut dictum est; et ideo si Deum
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diff changeset
2022 amaretis, oporteret ut sicut me abiicitis, ita ad me veniretis. Non
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2023 ergo diligitis Deum. Vel aliter <i>sed cognovi vos</i>, quasi
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2024 dicat: non induxi huiusmodi testimonia, indigens vestra
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diff changeset
2025 clarificatione; sed scio, et condoleo vobis errantibus, qui non
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diff changeset
2026 diligitis Deum, et volo vos reducere ad viam veritatis; infra XV,
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diff changeset
2027 24: <i>nunc autem et viderunt, et oderunt et me et patrem</i>; Ps.
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diff changeset
2028 LXXIII, 23: <i>superbia eorum, qui te oderunt, ascendit semper</i>.
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diff changeset
2029 Sed sciendum, quod Deus in seipso a nullo potest haberi odio, nec
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diff changeset
2030 secundum omnes effectus suos, cum omne bonum, quod est in rebus,
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diff changeset
2031 sit a Deo, et impossibile sit quod aliquis habeat odium omnis boni,
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diff changeset
2032 quin ad minus esse et vivere diligat. Sed tamen aliquem effectum
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diff changeset
2033 Dei odio aliquis habet, inquantum suo appetitui contrariatur, ut
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diff changeset
2034 poenam, vel aliquid huiusmodi. Et secundum hoc dicitur habere Deum
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diff changeset
2035 odio. Signum autem quod dilectionem Dei non habent, ponit cum dicit
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diff changeset
2036 <i>ego veni in nomine patris mei, et non accepistis me</i>, et
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diff changeset
2037 primo ponit unum signum de praesenti; secundo aliud de futuro, ibi
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diff changeset
2038 <i>si alius venerit in nomine suo, illum accipietis</i>. Signum de
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diff changeset
2039 praesenti sumitur ex eius adventu; et ideo dicit <i>ego veni in
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diff changeset
2040 nomine patris mei</i>, quasi diceret: manifeste apparet quod dico,
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diff changeset
2041 nam si aliquis diligit dominum suum, manifestum est quod honorat et
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diff changeset
2042 recipit eum qui venit ex parte sua, et honorem eius quaerit; sed
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diff changeset
2043 <i>ego veni in nomine patris mei</i>, manifestando nomen eius
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diff changeset
2044 mundo; infra XVII, 6: <i>pater, manifestavi nomen tuum hominibus
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diff changeset
2045 quos dedisti mihi, et vos non accepistis me</i>, ergo non diligitis
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diff changeset
2046 eum. Dicitur autem filius manifestare patrem suum hominibus, quia
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diff changeset
2047 licet pater inquantum Deus, notus esset, secundum illud Ps. LXXV,
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diff changeset
2048 v. 1: <i>notus in Iudaea Deus</i>, tamen inquantum est naturalis
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2049 pater filii, non erat notus ante adventum Christi: et ideo Salomon
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diff changeset
2050 quaerebat, Prov. XXX, 4: <i>quod nomen eius, et quod nomen filii
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diff changeset
2051 eius nosti?</i> Signum de futuro sumitur ex adventu Antichristi.
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diff changeset
2052 Possent autem Iudaei dicere: licet tu venias in nomine eius, ideo
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diff changeset
2053 tamen non te recepimus, quia nullum volumus recipere nisi ipsum
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diff changeset
2054 Deum patrem. Sed contra hoc dicit dominus, quod hoc non potest
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diff changeset
2055 esse, quia vos recipietis alium, qui non veniet in nomine patris,
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diff changeset
2056 sed in nomine sui ipsius; et, quod plus est veniet <i>in
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diff changeset
2057 nomine</i>, non patris, sed <i>suo</i>: quia non quaeret gloriam
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diff changeset
2058 patris, sed suam propriam; nec patri attribuet quae faciet, sed
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diff changeset
2059 sibi, II Thess. II, 4: <i>qui adversatur et extollitur supra omne
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diff changeset
2060 quod dicitur aut quod colitur Deus. Et illum accipietis</i>, unde
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diff changeset
2061 ibidem subditur: <i>mittet Deus illis operationem erroris, ut
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diff changeset
2062 credant mendacio</i>. Et hoc ideo, quia doctrinam veritatis non
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diff changeset
2063 receperunt, ut salvi fierent; unde dicit Glossa: quia Iudaei
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diff changeset
2064 noluerunt accipere Christum, poena peccati huius congrue erit ut
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diff changeset
2065 recipiant Antichristum: ut qui noluerunt credere veritati, credant
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diff changeset
2066 mendacio. Sed secundum Augustinum, potest hoc intelligi de
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diff changeset
2067 haereticis et falsis doctoribus, qui doctrinam ex corde suo
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2068 proferunt, et non ex ore Dei; qui nomen suum laudant, et nomen Dei
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2069 contemnunt: de quibus dicitur I Io. II, 18: <i>audistis quia
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diff changeset
2070 Antichristus venit; et nunc Antichristi multi facti sunt</i>.
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diff changeset
2071 Manifestum est ergo quod persecutio qua me persequimini, non est ex
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diff changeset
2072 dilectione Dei, sed ex odio et livore ad eum procedit: et ex hoc
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diff changeset
2073 eorum incredulitas causabatur. Et ideo concludit <i>quomodo vos
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diff changeset
2074 potestis credere, qui gloriam ab invicem accipitis?</i> Idest
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diff changeset
2075 gloriam humanam, et eam <i>quae a solo Deo est, non quaeritis?</i>
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diff changeset
2076 Quae est vera gloria. Ideo autem credere non poterant in Christum,
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diff changeset
2077 quia cum superba mens eorum gloriam et laudem appeteret, se super
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diff changeset
2078 alios efferri reputabant in gloriam, et dedecus in Christum credere
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diff changeset
2079 qui abiectus videbatur et pauper; et ideo ei credere non poterant.
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diff changeset
2080 Sed ille in eum credere potest qui cor habens humile, solius Dei
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diff changeset
2081 gloriam quaerit, et ei placere appetit. Et ideo, sicut infra XII,
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diff changeset
2082 42, dicitur: <i>multi ex principibus crediderunt in eum; sed
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diff changeset
2083 propter Pharisaeos non confitebantur, ut de synagoga non
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diff changeset
2084 eiicerentur</i>. Ex quo apparet quod multum periculosa est inanis
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diff changeset
2085 gloria. Unde dicit Tullius: cavenda est homini gloria, quae aufert
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diff changeset
2086 omnem libertatem, pro qua magnanimis viris omnis debet esse
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diff changeset
2087 contentio. Et ideo dicit Glossa: magnum vitium est iactantia et
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diff changeset
2088 humanae laudis ambitio, quae de se vult aestimari quae de se non
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diff changeset
2089 habet. Consequenter cum dicit <i>nolite putare quia ego accusaturus
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diff changeset
2090 sum vos</i>, ostendit quod non habent zelum ad Moysen, et primo
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diff changeset
2091 ostendit quomodo Moyses erat eis contrarius; secundo rationem
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diff changeset
2092 contrarietatis assignat, ibi <i>si enim crederetis Moysi,
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diff changeset
2093 crederetis forsitan et mihi</i>. Circa primum duo facit. Primo
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diff changeset
2094 removet opinatum zelum; secundo asserit verum, ibi <i>est qui
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2095 accusat vos Moyses</i>. Quantum ad primum dicit <i>nolite putare
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diff changeset
2096 quia ego accusaturus sum vos apud patrem</i>. Cuius quidem dicti
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diff changeset
2097 est triplex ratio. Una, quod filius Dei non venit in mundum ut
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diff changeset
2098 condemnet mundum, sed ut salvet; et ideo dicit <i>nolite putare</i>
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diff changeset
2099 quod venerim ad condemnandum, sed ad liberandum; supra III, v. 17:
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2100 <i>non enim misit Deus filium suum in mundum ut iudicet mundum</i>,
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2101 idest ut condemnet mundum, <i>sed ut salvetur mundus per ipsum</i>.
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2102 Et ideo sanguis Christi non clamat accusationem, sed remissionem,
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diff changeset
2103 Hebr. XII, v. 24: <i>habemus sanguinem Christi melius clamantem
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diff changeset
2104 quam Abel</i>, qui clamat accusando; Rom. VIII, 33: <i>quis
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2105 accusabit adversus electos Dei? Christus est qui iustificat, quis
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diff changeset
2106 est qui condemnet?</i> Secundo modo <i>nolite putare quod ego
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diff changeset
2107 accusaturus sum vos apud patrem</i>, quia non ero accusator, sed
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diff changeset
2108 iudex. Supra eodem: <i>pater omne iudicium dedit filio</i>. Tertio
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diff changeset
2109 modo <i>nolite putare quod ego</i>, tantum scilicet, <i>accusaturus
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2110 sum vos apud patrem</i> de hoc quod facitis mihi; sed etiam Moyses
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2111 accusabit vos de hoc quod non creditis ei in his quae de me dixit.
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2112 Et ideo subdit <i>est qui accusat vos Moyses, in quo speratis</i>,
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2113 quia creditis per praecepta eius salvari. Accusat autem eos Moyses
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diff changeset
2114 dupliciter. Materialiter, quia ex hoc quod praetergressi sunt
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diff changeset
2115 mandata eius, sunt accusandi; Rom. II, 12: <i>quicumque in lege
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2116 peccaverunt, per legem iudicabuntur</i>. Item accusat eos, quia
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diff changeset
2117 Moyses et alii sancti potestatem habebunt in iudicio; Ps. XLIX, 6:
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2118 <i>gladii ancipites in manibus eorum</i> et cetera. Rationem
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2119 contrarietatis ponit dicens <i>si enim crederetis Moysi, crederetis
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diff changeset
2120 forsitan et mihi</i>, ut patet Deut. XVIII, 15: <i>prophetam
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diff changeset
2121 suscitabit Deus de gente tua et de fratribus tuis sicut me: ipsum
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diff changeset
2122 audies</i>, et in omnibus sacrificiis, quae erant figura Christi.
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2123 Et dicit <i>forsitan</i>, ad designandum voluntatem liberi
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diff changeset
2124 arbitrii: non quod in Deo sit aliquod dubium. Consequenter cum
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2125 dicit <i>si autem illius litteris non creditis, quomodo verbis meis
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diff changeset
2126 credetis?</i> Ponit signum huius contrarietatis sumptum a maiori,
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2127 negando per comparationem ad duo. Primo personae ad personam: licet
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2128 enim Christus simpliciter maior esset Moyse, tamen in reputatione
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diff changeset
2129 Iudaeorum Moyses erat maior, et ideo dicit <i>si non creditis
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2130 Moysi</i>, nec mihi <i>credetis</i>. Secundo per comparationem ad
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2131 modum tradendi: quia Moyses praecepta dedit in scriptis, quae
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2132 possunt diutius meditari, nec tradi oblivioni de facili; et ideo
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2133 magis obligant ad credendum. Christus vero tradidit verbis; et
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2134 quantum ad hoc dicit <i>si non creditis litteris illius</i>, quarum
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2135 libros apud vos habetis, <i>quomodo credetis verbis meis?</i></p>
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2136 <div class="centro"><br />
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2137 <p><a href="cih03.html"><img src="icons/ageretro.gif" width="19"
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2138 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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2139 <a href="cih06.html"><img src="icons/ageultra.gif" width="19"
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2140 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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2141 <br />
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2142 <hr />
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2143 <br />
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2144 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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2145 hanc editionem<br />
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2146 Iura omnia asservantur<br />
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2147 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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2148 style="text-decoration=none">49644264</a></address>
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2149 </div>
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2150 </body>
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2151 </html>