annotate john/latin/cih02.html @ 88:f34d539f9b78

more status as we go
author ht
date Sun, 03 Feb 2013 10:51:42 +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 2</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 II</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="cih01.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="cih03.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="#87435">Super Io., cap. 2 l. 1');
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64 document.write('<OPTION VALUE="#87436">Super Io., cap. 2 l. 2');
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65 document.write('<OPTION VALUE="#87437">Super Io., cap. 2 l. 3');
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66 document.write('<\/SELECT>');
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67 document.write('<BR><BR>');
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68 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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69 document.write('<\/FORM>');
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70 // -->
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71 //]]>
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72 </script><br />
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73 <hr />
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74 <br /></div>
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75 <div class="C">Caput 2</div>
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76 <div class="D">Lectio 1</div>
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77 <p title="Super Io., cap. 2 l. 1"><a name="87435"><span class=
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78 "ref">[87435] Super Io., cap. 2 l. 1</span></a> Supra Evangelista
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79 ostendit dignitatem verbi incarnati, et evidentiam eius
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80 multipliciter; hic consequenter incipit determinare de effectibus
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81 et operibus quibus manifestata est mundo divinitas verbi incarnati,
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82 et primo narrat ea quae Christus fecit in mundo vivendo, ad
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83 manifestationem suae divinitatis; secundo quomodo Christus suam
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84 divinitatem monstravit moriendo; et hoc a XII cap. et ultra. Circa
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85 primum duo facit: primo enim ostendit Christi divinitatem quantum
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86 ad dominium quod habuit supra naturam; secundo quantum ad effectus
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87 gratiae, et hoc in III cap. ibi <i>erat homo ex Pharisaeis
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88 Nicodemus nomine</i> et cetera. Dominium autem Christi super
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89 naturam proponitur nobis per hoc quod naturam mutavit: quae quidem
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90 mutatio facta est a Christo in signum primo discipulis ad
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91 confirmandum; secundo vero turbis ad credendum, ibi <i>post hoc
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92 descendit Capharnaum</i>. Mutatio autem naturae ad confirmandos
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93 discipulos in nuptiis facta est, in quibus convertit aquam in
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94 vinum; et hoc est quod dicit <i>nuptiae factae sunt in Cana
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95 Galilaeae</i>: ubi primo describuntur nuptiae; secundo illi qui
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96 nuptiis interfuerunt, ibi <i>erat autem mater Iesu</i>; tertio
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97 describitur ipsum miraculum patratum, ibi <i>et deficiente vino</i>
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98 et cetera. Describit autem nuptias primo quidem quantum ad tempus;
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99 unde dicit <i>et die tertia nuptiae factae sunt</i>, scilicet
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100 postquam praedicta de vocatione discipulorum fecerat. Postquam enim
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101 manifestatus fuerat testimonio Ioannis, voluit etiam seipsum
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102 manifestare. Secundo vero, quantum ad locum; unde dicit <i>in Cana
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103 Galilaeae</i>. Galilaea namque provincia est, Cana viculus quidam
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104 in ipsa provincia. Quantum autem ad litteram pertinet, sciendum
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105 est, quod circa tempus praedicationis Christi est duplex opinio.
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106 Quidam namque dicunt, quod a Baptismate Christi usque ad passionem
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107 eius, fuerint duo anni et dimidius. Et secundum hos, hoc quod hic
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108 legitur de nuptiis, eodem anno factum est quo Christus baptizatus
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109 est. Sed his contrariatur sententia et consuetudo Ecclesiae: nam in
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110 festo Epiphaniae trium miraculorum commemoratio fit, scilicet
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111 adorationis magorum, quae fuit primo anno nativitatis dominicae; et
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112 Baptismi Christi, quo baptizatus est eodem die, revolutis triginta
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113 annis; et de nuptiis, quae sunt factae eodem die, revoluto anno. Ex
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114 quo sequitur quod ad minus unus annus elapsus fuit a Baptismo usque
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115 ad nuptias. In quo quidem anno nil aliud legitur dominus fecisse
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116 nisi quod dicitur Matth. IV de ieiunio in deserto, et de tentatione
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117 a Diabolo, et ea quae hic Ioannes refert de testimonio Baptistae et
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118 conversione discipulorum. A nuptiis autem coepit publice praedicare
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119 et miracula facere usque ad passionem, ita quod duobus annis cum
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120 dimidio publice praedicavit. Mystice autem per nuptias intelligitur
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121 coniunctio Christi et Ecclesiae, quia, ut dicit apostolus Eph. V,
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122 32, <i>sacramentum hoc magnum est, dico autem in Christo et in
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123 Ecclesia</i>. Et illud quidem matrimonium initiatum fuit in utero
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124 virginali, quando Deus pater filio humanam naturam univit in
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125 unitate personae, unde huius coniunctionis thalamus fuit uterus
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126 virginalis; Ps. XVIII, 6: <i>in sole posuit tabernaculum suum</i>.
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127 De istis nuptiis dicitur Matth. XXII, 2: <i>simile est regnum
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128 caelorum homini regi, qui fecit nuptias filio suo</i>, tunc
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129 scilicet quando Deus pater humanam naturam verbo suo copulavit in
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130 utero virginali. Publicatum autem fuit, quando Ecclesia sibi per
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131 fidem coniuncta est; Oseae II, 20: <i>sponsabo te mihi in fide</i>
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132 et cetera. De istis nuptiis dicitur Apoc. XIX, 9: <i>beati qui ad
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133 caenam nuptiarum agni vocati sunt</i>. Consummatum autem erit,
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134 quando sponsa, idest Ecclesia, introducetur in thalamum sponsi, in
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135 caelestem scilicet gloriam. Nec vacat a mysterio quod die tertio
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136 nuptiae factae sunt. Primus namque dies est tempus legis naturae;
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137 secundus tempus legis scriptae; tertius vero dies tempus gratiae,
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138 in quo dominus incarnatus nuptias celebravit; Oseae VI, 3:
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139 <i>vivificabit nos post duos dies: in die tertia suscitabit
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140 nos</i>. Locus autem congruit mysterio: Cana enim interpretatur
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141 zelus; Galilaea vero transmigratio. In zelo ergo transmigrationis
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142 hae nuptiae celebrantur, ut denuntiet eos maxime Christi
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143 coniunctione dignos existere qui zelo piae devotionis ferventes
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144 transmigrant de statu culpae ad gratiam Ecclesiae, Eccli. XXIV, 26:
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145 <i>transite ad me, omnes qui concupiscitis me</i> etc., et de morte
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146 ad vitam, idest de statu mortalitatis et miseriae, ad statum
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147 immortalitatis et gloriae; Apoc. XXI, 5: <i>ecce nova facio
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148 omnia</i>. Consequenter cum dicit <i>erat autem mater Iesu ibi</i>,
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149 describuntur personae invitatae: ubi agitur de tribus, scilicet de
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150 matre, de Iesu, et de discipulis. De matre quidem, cum dicit <i>et
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151 erat mater Iesu ibi</i>. Quae quidem praemittitur, ut ostendatur
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152 quod Iesus adhuc ignotus erat, et non vocatus ad nuptias sicut
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153 insignis persona, sed ex quadam familiaritate, tamquam notus, et
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154 unus aliorum: sicut enim vocaverunt matrem, ita et filium. Vel
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155 forte prius invitatur mater, quia ambigebant de Iesu, an invitatus
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156 venturus esset ad nuptias propter summam religiositatem, quam
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157 videbant in eo, et quia non viderunt eum se immiscuisse conviviis.
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158 Et ideo puto quod primo consuluerunt matrem, an Iesus esset
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159 vocandus. Et ideo signanter dixit Evangelista primo matrem adesse
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160 iam in nuptiis, et Iesum postmodum fuisse vocatum. Et hoc est quod
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161 sequitur <i>vocatus est Iesus</i>. Voluit autem Christus nuptiis
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162 interesse primo quidem ut daret nobis humilitatis exemplum: neque
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163 enim ad dignitatem suam respiciebat, sed quomodo dignatus est
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164 formam servi accipere, ita non dedignatus est ad nuptias venire
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165 servorum, ut dicit Chrysostomus. Et ideo Augustinus: erubescat homo
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166 esse superbus, quoniam factus est humilis Deus. Nam inter cetera
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167 humilia quae fecit filius virginis, venit ad nuptias, qui eas, cum
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168 esset apud patrem, instituit in Paradiso. Et de hoc exemplo
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169 dicitur, Matth. XI, v. 29: <i>discite a me quia mitis sum et
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170 humilis corde</i>. Secundo vero, ut errorem quorumdam excluderet,
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171 qui nuptias damnant, quia, ut dicit Beda si thoro immaculato, et
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172 nuptiis debita castitate celebratis, culpa inesset, nequaquam
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173 dominus ad has venire voluisset. Quia ergo ad nuptias venit,
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174 insinuat quod sit damnabilis eorum perfidia qui nuptiis detrahunt.
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175 I Cor. VII, 36: <i>non peccat mulier, si nubat</i>. De discipulis
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176 vero agitur, cum dicit <i>et discipuli eius</i>. Mystice autem in
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177 nuptiis spiritualibus est mater Iesu, virgo scilicet beata, sicut
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178 nuptiarum consiliatrix, quia per eius intercessionem coniungitur
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179 Christo per gratiam; Eccli. XXIV, 25: <i>in me omnis spes vitae et
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180 virtutis</i>. Christus autem, sicut verus animae sponsus, ut
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181 dicitur infra III, 29: <i>qui habet sponsam, sponsus est</i>.
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182 Discipuli vero ut paranymphi, quasi coniungentes Ecclesiam Christo,
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183 de quo uno dicebatur II Cor. XI, 2: <i>despondi vos uni viro
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184 virginem castam exhibere Christo</i>. Et quia in istis nuptiis
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185 materialibus aliquid de miraculo pertinet ad matrem, aliquid ad
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186 Christum et aliquid ad discipulos, ideo consequenter cum dicit
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187 <i>et deficiente vino</i> etc. ostendit quid pertineat ad matrem,
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188 quid ad Christum et quid ad discipulos. Ad matrem quidem pertinet
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189 miraculi procuratio; ad Christum autem miraculi consummatio, et hoc
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190 ibi <i>erant ibi lapideae hydriae sex</i> etc.; ad discipulos vero
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191 miraculi contestatio, ibi <i>hoc fecit initium signorum Iesus</i>.
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192 Gessit ergo, quantum ad primum, mater Christi, mediatricis
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193 personam; et ideo duo facit: primo enim interpellat ad filium;
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194 secundo erudit ministros, ibi <i>et dicit mater eius ministris</i>
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195 et cetera. Circa primum quidem duo ponuntur. Primo matris
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196 interpellatio; secundo filii responsio, ibi <i>dixit ei Iesus: quid
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197 mihi et tibi est, mulier?</i> In matre autem interpellante, primo
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198 quidem nota pietatem et misericordiam. Ad misericordiam enim
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199 pertinet ut quis defectum alterius reputet quasi suum: misericors
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200 enim dicitur, quasi miserum habens cor super miseria alterius; II
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201 Cor. XI, 29: <i>quis infirmatur, et ego non infirmor?</i> Quia ergo
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202 virgo beata misericordia plena erat, defectus aliorum sublevare
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203 volebat; et ideo dicit <i>deficiente vino, dicit mater Iesu ad
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204 eum</i>. Secundo reverentiam eius ad Christum: ex reverentia enim
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205 quam ad Deum habemus, sufficit nobis ei tantum defectus nostros
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206 exponere, secundum illud Ps. XXXVII, 10: <i>domine, ante te omne
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207 desiderium meum</i>. Qualiter autem nobis Deus subveniat, non est
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208 nostrum inquirere; quia, sicut dicitur Rom. VIII, v. 26, <i>nam
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209 quid oremus, sicut oportet, nescimus</i>. Et ideo mater eius
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210 defectum aliorum simpliciter exposuit, dicens <i>vinum non
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211 habent</i>. Tertio, virginis sollicitudinem et diligentiam: quia
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212 usque ad extremam necessitatem non distulit, sed <i>deficiente
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213 vino</i>, idest dum esset in deficiendo, iuxta illud quod dicitur
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214 in Ps. IX, 10 de Deo: <i>adiutor in opportunitatibus, in
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215 tribulatione</i>. Sed quaerit Chrysostomus: quare ante non
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216 incitavit Christum ad miracula? Nam de virtute eius erat instructa
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217 per Angelum, et confirmata per multa quae viderat circa ipsum
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218 fieri, quae omnia conservabat, conferens in corde suo, ut dicitur
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219 Lc. II, 51. Cuius ratio est, quia antea ut unus aliorum
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220 conversabatur: unde quia non viderat tempus opportunum, hoc facere
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221 distulit. Nunc vero post Ioannis contestationem et post
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222 discipulorum conversionem, confidenter Christum ad miracula
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223 facienda provocat, gerens in hoc figuram synagogae, quae est mater
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224 Christi: nam familiare est Iudaeis miracula requirere; I Cor. I,
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225 22: <i>Iudaei signa petunt</i>. Dicit ergo ei <i>vinum non
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226 habent</i>. Ubi sciendum est, quod ante incarnationem Christi,
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227 triplex vinum deficiebat, scilicet iustitiae, sapientiae et
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228 caritatis, seu gratiae. Vinum enim mordicat, et quantum ad hoc
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229 iustitia dicitur vinum. Lc. X, 34, Samaritanus vinum et oleum
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230 apposuit vulneribus sauciati, idest cum dulcedine misericordiae
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231 severitatem iustitiae; Ps. LIX, 5: <i>potasti nos vino
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232 compunctionis</i>. Vinum etiam laetificat cor, iuxta illud Ps.
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233 CIII, 15, <i>vinum laetificat cor hominis</i>, et quantum ad hoc
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234 dicitur vinum sapientia, cuius meditatio maxime laetificat; Sap.
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235 VIII, 16: <i>non habet amaritudinem convictus illius</i>. Vinum
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236 similiter inebriat, Cant. V, v. 1: <i>bibite, amici, et
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237 inebriamini, carissimi</i>, et secundum hoc caritas dicitur vinum,
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238 Cant. c. V, 1, <i>bibi vinum meum cum lacte meo</i>. Et dicitur
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239 caritas etiam vinum ratione fervoris; Zach. IX, 17: <i>vinum
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240 germinans virgines</i>. Et quidem iustitiae vinum deficiebat in
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241 veteri lege; in qua iustitia imperfecta erat. Sed Christus eam
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242 perfecit; Matth. V, 20: <i>nisi abundaverit iustitia vestra
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243 plusquam Scribarum et Pharisaeorum, non intrabitis in regnum
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244 caelorum</i>. Deficiebat etiam vinum sapientiae, quae erat occulta
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245 et figuralis, quia, ut dicitur I Cor. X, 11, <i>omnia in figura
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246 contingebant illis</i>. Sed Christus eam manifestavit; Matth. c.
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247 VII, 29: <i>erat enim docens eos, sicut potestatem habens</i>. Sed
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248 et vinum caritatis deficiebat ibi: quia acceperant spiritum
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249 servitutis tantum in timore. Sed Christus aquam timoris convertit
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250 in vinum caritatis, quando dedit <i>spiritum adoptionis filiorum,
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251 in quo clamamus, abba pater</i>, ut dicitur Rom. VIII, 15, et
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252 quando <i>caritas Dei diffusa est in cordibus nostris</i>, ut
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253 dicitur Rom. V, 5. Consequenter cum dicit <i>dixit ei Iesus</i>
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254 etc. ponitur responsio Christi: ex qua quidem responsione triplicis
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255 haeresis occasio sumpta est. Manichaei namque dicunt Christum non
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256 habuisse verum corpus, sed phantasticum. Valentinus asserit
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257 Christum attulisse corpus caeleste, dicens quod, quantum ad corpus,
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258 Christus nihil pertinet ad virginem. Et huius erroris fulcimentum
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259 sumit per hoc quod dicit ei Iesus. <i>Quid mihi et tibi est,
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260 mulier?</i> Quasi dicat: nihil a te suscepi. Sed hoc est contra
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261 auctoritatem sacrae Scripturae: dicit enim apostolus, Gal. IV, 4:
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262 <i>misit Deus filium suum, factum ex muliere</i>: non enim posset
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263 dici ex ea factus, nisi ex ea aliquid sumpsisset. Arguit praeterea
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264 contra eos Augustinus, dicens: quomodo scis, quod dominus dixit
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265 <i>quid mihi et tibi?</i> Respondes, quia Ioannes Evangelista hoc
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266 narrat. Sed ipse etiam Evangelista dicit de virgine quod erat mater
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267 eius. Si ergo credis Evangelistae in eo quod narrat Iesum dixisse
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268 matri: <i>quid mihi et tibi est, mulier?</i> Credas etiam in hoc ei
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269 quod dicit: <i>et erat mater Iesu ibi</i>. Ebion autem dicens ex
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270 virili semine Christum conceptum, et Elvidius, qui dicit quod virgo
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271 post partum non permansit virgo, sumpserunt erroris fulcimentum ex
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272 hoc quod dicit <i>mulier</i>, quod videtur corruptionem importare.
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273 Sed hoc est falsum, quia mulier in sacra Scriptura quandoque
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274 importat solum sexum femineum, secundum illud Gal. IV, 4: <i>factum
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275 ex muliere</i> et cetera. Et hoc patet etiam per hoc quod Adam ad
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276 Deum loquens de Eva, dixit: <i>mulier quam dedisti mihi sociam,
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277 dedit mihi de ligno, et comedi</i>, Gen. III, 12. Constat enim tunc
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278 Evam adhuc virginem fuisse, cum adhuc esset in Paradiso, ubi non
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279 cognoverat eam. Unde hoc quod hic dicitur <i>mulier</i>, non
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280 importat corruptionem, sed determinat sexum. Sumpserunt etiam
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281 Priscillianistae erroris occasionem ex hoc quod dixit <i>nondum
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282 venit hora mea</i>, dicentes, omnia ex fato accidere, et facta
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283 hominum certis horis esse subiecta, et etiam Christi: unde propter
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284 hoc dixit <i>nondum venit hora mea</i>. Sed hoc est falsum de
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285 quolibet homine. Cum enim homo liberam electionem habeat, libera
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286 autem electio competat ei ex hoc quod rationem et voluntatem habet,
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287 quae quidem sunt immaterialia: manifestum est quod homo quantum ad
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288 electionem nulli corpori subiicitur, sed potius dominatur.
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289 Immaterialia enim nobiliora sunt materialibus, et ideo dicit
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290 philosophus, quod sapiens dominatur astris. Praeterea, hoc multo
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291 minus locum habet in Christo, qui est dominus et conditor siderum.
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292 Unde per hoc quod dixit <i>nondum venit hora mea</i>, intelligitur
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293 hora passionis, sibi, non ex necessitate, sed secundum divinam
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294 providentiam determinata. Contra eos etiam est quod dicitur Eccli.
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295 XXXIII, 7: <i>quare dies diem superat?</i> Respondet: <i>a domini
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296 scientia separati sunt</i>; idest, divina providentia distincti
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297 sunt adinvicem, non a casu. His ergo exclusis, investigemus huius
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298 dominicae responsionis causam. <i>Quid mihi et tibi est,
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299 mulier?</i> Et quidem, secundum Augustinum, in ipso sunt duae
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300 naturae, divina scilicet et humana; et quamvis idem Christus sit in
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301 utraque natura, ea tamen quae conveniunt ei secundum humanam
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302 naturam, distincta sunt ab his quae conveniunt ei secundum divinam.
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303 Miracula autem facere competit ei secundum divinam naturam, quam
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304 accepit a patre; pati vero secundum humanam, quam accepit a matre.
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305 Et ideo matri exigenti miraculum, respondit dicens <i>quid mihi et
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306 tibi est, mulier?</i> Ac si dicat: illud quod in me facit miracula,
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307 non accepi a te, sed illud unde patior; idest secundum quod
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308 competit mihi pati, scilicet humanam naturam, a te accepi; et ideo
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309 tunc te cognoscam, cum ipsa infirmitas pendebit in cruce. Et ideo
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310 subdit <i>nondum venit hora mea</i>; quasi dicat: cum venerit hora
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311 passionis, ibi te matrem recognoscam. Unde et in cruce pendens
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312 matrem discipulo commendavit. Secundum Chrysostomum vero, aliter
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313 exponitur. Dicitur enim quod beata virgo fervens zelo honoris
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314 filii, voluit quod statim antequam opportunum esset, Christus
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315 miracula faceret; et ideo Christus, matre haud dubio sapientior,
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316 eam repressit. Noluit enim prius facere miraculum, quam sciretur
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317 defectus: quia ex hoc fuisset minus notum et minus credibile, et
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318 ideo dicit <i>quid mihi et tibi est, mulier?</i> Quasi dicat. Quid
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319 me molestas? <i>Nondum venit hora mea</i>; idest, nondum cognitus
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320 sum his qui adsunt. Sed neque defectum vini sentiunt; sine primo
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321 hoc sentire, quia cum necessitatem cognoverint, maius reputabunt
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322 beneficium quod recipient. Quamvis autem mater repulsa sit, tamen
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323 de filii misericordia non diffidit; ideo consequenter monet
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324 ministros, dicens <i>quodcumque dixerit vobis, facite</i>, in quo
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325 quidem consistit totius iustitiae perfectio. Perfecta namque
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326 iustitia est Christo in omnibus obedire; Ex. XXIX, 35: <i>omnia
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327 quae praecepit nobis dominus faciemus</i>. Hoc autem verbum
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328 <i>omnia quaecumque dixerit vobis facite</i>, non convenit dici
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329 nisi de solo Deo, homo enim aliquando potest errare. Unde in
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330 talibus quae sunt contra Deum, hominibus obedire non tenemur; Act.
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331 V, 29: <i>oportet obedire Deo magis quam hominibus</i>. Deo autem,
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332 qui non errat nec falli potest, in omnibus obedire debemus.
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333 Consequenter cum dicit <i>erant autem ibi lapideae hydriae</i>,
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334 ponitur consummatio miraculi per Christum: circa quod primo
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335 describuntur vasa in quibus miraculum patratum est; secundo
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336 designatur materia miraculi, ibi <i>dixit eis Iesus: implete
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337 hydrias aqua</i>; tertio insinuatur miraculi demonstratio et
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338 approbatio, ibi <i>dixit eis Iesus: haurite nunc</i>. Vasa autem in
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339 quibus miraculum patratum est, ponuntur sex; et est quod dicit
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340 <i>erant autem ibi lapideae hydriae sex</i>. Ubi sciendum est, quod
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341 sicut Mc. VII, 2 ss., dicitur, Iudaei observabant multas ablutiones
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342 corporales, et Baptismata calicum et vasorum: unde quia erant in
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343 Palaestina, in qua est defectus aquarum, habebant vasa in quibus
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344 servabatur aqua purissima, qua se, et vasa crebro lavarent. Et ideo
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345 dicit, quod <i>erant ibi sex lapideae hydriae</i>, idest vasa ad
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346 conservandum aquam, ab hydros, quod est aqua, <i>posita secundum
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347 purificationem Iudaeorum</i>, idest ad usum purificationis,
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348 <i>capientes singulae metretas</i>, idest mensuras, <i>binas, vel
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349 ternas</i>: metros enim Graece, mensura Latine dicitur. Et, ut
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350 dicit Chrysostomus, vasa ista deferuntur ad tollendam miraculi
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351 suspicionem: tum propter eorum puritatem, ne posset aliquis
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352 suspicari quod aqua saporem vini sumpsisset ex faecibus vini prius
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353 in eis repositi, nam vasa illa erant <i>secundum
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354 purificationem</i>, et ideo purissima oportebat ea esse; tum etiam
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355 propter vasorum quantitatem, ut evidenter pateat quod aqua tot
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356 vasorum in vinum mutari non potuisset, nisi virtute divina. Mystice
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357 vero per sex hydrias significantur sex aetates veteris testamenti,
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358 in quibus erant corda hominum receptiva Scripturarum Dei parata, et
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359 proposita in exemplum vivendi, ut dicit Glossa. Hoc vero quod dicit
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360 <i>metretas</i>, secundum Augustinum, refertur ad Trinitatem
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361 personarum. Et dicuntur binae, vel ternae, quia quandoque in sacra
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362 Scriptura tres personae distinctim ponuntur, secundum illud Matth.
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363 ult., 19: <i>baptizantes eos in nomine patris, et filii, et
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364 spiritus sancti</i>, quandoque vero duo tantum, scilicet pater et
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365 filius, in quibus intelligitur persona spiritus sancti, qui est
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366 connexio amborum, secundum illud infra XIV, 23: <i>si quis sermonem
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367 meum servabit, pater meus diliget eum, et ad eum veniemus</i>. Vel
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368 binas propter duas conditiones hominum, Iudaeorum scilicet, et
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369 gentilium, ex quibus propagata est Ecclesia. Vel ternas propter
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370 tres filios Noe, ex quibus propagatum est humanum genus post
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371 diluvium. Consequenter cum dicit <i>dixit eis Iesus: implete
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372 hydrias aqua</i>, agitur de miraculi materia. Sed circa hoc
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373 insurgit quaestio quare non ex nihilo, sed ex materia praeiacente
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374 hoc miraculum factum est: ad quod triplex ratio assignatur. Una est
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375 secundum Chrysostomum, et litteralis, quia ex nihilo aliquid
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376 facere, maius est et mirabilius, quam facere aliquid ex subiecta
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377 materia; sed non est ita evidens et credibile multis. Et ideo
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378 volens magis credibile esse quod fiebat, ex aqua fecit vinum,
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379 capacitati hominum condescendens. Alia ratio est, ad confutandum
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380 perversa dogmata. Quidam namque sunt (ut Marcionistae et Manichaei)
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381 qui dixerunt alium esse conditorem mundi, quam Deum, et omnia
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382 visibilia ab illo, idest Diabolo, condita esse. Et ideo dominus
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383 plura miracula etiam ex substantiis creatis, et visibilibus fecit,
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384 ut ostendat ipsas substantias bonas esse, et a Deo creatas. Tertia
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385 ratio est mystica. Ideo enim noluit ex nihilo vinum facere, sed ex
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386 aqua vinum fecit, ut ostenderet se non omnino novam doctrinam
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387 condere et veterem reprobare, sed adimplere; ut dicitur Matth. V,
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388 17: <i>non veni solvere legem, sed adimplere</i>: dum quod
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389 figurabat vetus lex, et promittebat, Christus exhibuit, et aperuit;
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390 Lc. ult., 45: <i>aperuit illis sensum ut intelligerent
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391 Scripturas</i>. Voluit autem per ministros hydrias impleri aqua, ut
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392 eos, eius quod fiebat, testes haberet: unde infra dicitur:
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393 <i>ministri autem sciebant</i> et cetera. Consequenter cum dicit
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394 <i>et dixit eis Iesus</i> etc. ponitur miraculi publicatio. Statim
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395 enim quod hydriae impletae sunt, aqua in vinum conversa est; et
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396 ideo statim dominus miraculum publicat, dicens <i>haurite nunc, et
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397 ferte architriclino</i>, ubi primo ponitur mandatum Christi
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398 examinatorem eligentis; secundo sententiam architriclini
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399 degustantis, ibi <i>ut autem gustavit architriclinus</i> et cetera.
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400 <i>Dixit</i> ergo <i>eis</i>, scilicet ministris, <i>haurite
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401 nunc</i>, scilicet vinum de hydriis, <i>et ferte architriclino</i>.
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402 Ubi sciendum est, quod triclinium est locus ubi sunt tres ordines
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403 mensarum, et dicitur triclinium a triplici ordine lectorum: cline
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404 enim in Graeco lectum significat. Nam antiqui in lectis accumbentes
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405 consueverant comedere, ut maximus Valerius narrat. Et ideo dicunt
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406 in Scripturis accumbere et recumbere. Architriclinus ergo dicitur
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407 primus et princeps inter convivas. Vel aliter, secundum
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408 Chrysostomum, architriclinus erat qui erat ordinator et dispensator
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409 totius convivii. Quia vero sollicitus nondum aliquid gustaverat,
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410 voluit dominus quod ipse iudicaret de eo quod factum erat, et non
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411 convivae, ne aliquis posset miraculo detrahere, dicens eos ebrios
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412 esse, et eorum sensus per comestionem corruptos, ita quod non
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413 possent discernere, an vinum esset, vel aqua. Sed, secundum
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414 Augustinum, architriclinus erat maior inter discumbentes, ut dictum
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415 est; et ideo, ut eius sententia acceptabilior fieret, voluit in eo
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416 quod factum erat habere sententiam praesidentis. Mystice autem, qui
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417 hauriunt aquam sunt praedicatores; Is. XII, 3: <i>haurietis aquas
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418 in gaudio de fontibus salvatoris</i>. Architriclinus autem est
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419 aliquis legisperitus, puta Nicodemus, Gamaliel et Paulus. Dum ergo
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420 talibus verbum Evangelii committitur, quod latebat in littera
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421 legis, quasi vinum de aqua factum architriclino propinatur: qui hoc
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422 degustans approbat fidem Christi. Consequenter cum dicit <i>ut
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423 autem gustavit architriclinus</i>, ponitur examinantis iudicium:
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424 ubi primo inquirit veritatem facti; secundo profert sententiam,
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425 dicens <i>omnis homo primum bonum vinum ponit</i>. Dicit ergo <i>ut
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426 autem gustavit architriclinus aquam vinum factam, et non sciebat
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427 unde esset</i>, quia ignorabat aquam vinum factam miraculo per
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428 Christum, <i>ministri autem sciebant</i> cuius ratio est, quia
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429 <i>hauserant aquam; vocat sponsum architriclinus</i>, ut veritatem
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430 inquirat, et de vino sententiam proferat; unde subdit <i>omnis homo
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431 primum bonum vinum ponit</i> et cetera. Ubi, secundum Chrysostomum,
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432 hoc considerandum est in miraculis Christi, quod omnia
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433 perfectissima fuerunt; unde et socrui Petri perfectissimam
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434 sanitatem restituit, ut statim surgens ministraret, ut dicitur Mc.
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435 I, 30 et Mt. c. IX, 6. Paralyticum etiam ita perfecte sanitati
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436 restituit quod statim surgens, et sublato lecto iret in domum suam,
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437 ut dicitur infra V, 9. Hoc etiam in isto miraculo apparet: quia non
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438 qualecumque vinum de aqua fecit, sed optimum quod poterat esse. Et
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439 ideo dicit architriclinus <i>omnis homo primum bonum vinum ponit,
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440 et cum inebriati fuerint, tunc id quod deterius est</i>, quia minus
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441 bibunt, et quia vinum bonum in quantitate sumptum, cum quantitate
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442 cibi magis gravat; quasi dicat: unde est tale vinum, quod tu
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443 servasti usque adhuc? Contra consuetudinem scilicet faciens.
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444 Competit autem mysterio. Nam aliquis dicitur mystice primo bonum
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445 vinum ponere, qui alios decipere intendens, errorem quem intendit
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446 non proponit primo, sed quae alliciant auditores, ut postquam
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447 inebriati et allecti fuerint ad consensum suae intentionis,
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448 perfidiam manifestet; et de isto vino dicitur Prov. XXIII, 31:
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449 <i>ingreditur blande, et in novissimo mordebit sicut coluber</i>.
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450 Dicitur autem aliquis primo bonum vinum ponere, qui a principio
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451 suae conversionis sancte et spiritualiter vivere incipiens, tandem
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452 in vitam carnalem degenerat; Gal. III, 3: <i>sic stulti facti
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453 estis, ut cum spiritu coeperitis, nunc carne consummemini?</i>
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454 Christus vero non primo vinum bonum ponit: quia a principio amara
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455 et dura proponit; Mt. VII, 14: <i>arcta est via quae ducit ad
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456 vitam</i>. Sed quanto plus homo in eius fide et doctrina procedit,
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457 tanto plus dulcoratur, et maiorem suavitatem sentit; Prov. IV, 11:
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458 <i>ducam te per semitam aequitatis, quam cum ingressus fueris non
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459 arctabuntur gressus tui</i>. Item in mundo isto amaritudines et
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460 tribulationes patiuntur omnes qui pie volunt vivere in Christo;
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461 infra XVI, 20: <i>amen, amen dico vobis, quia plorabitis et
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462 flebitis vos</i> et cetera. Sed in futuro delectationes et gaudia
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463 suscipient; unde et sequitur: <i>tristitia vestra vertetur in
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464 gaudium</i>. Rom. VIII, 18: <i>existimo quod non sunt condignae
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465 passiones huius temporis ad futuram gloriam quae revelabitur in
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466 nobis</i>. Consequenter cum dicit <i>hoc fecit initium signorum
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467 Iesus</i>, ponitur miraculi contestatio per discipulos facta. Ex
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468 quo habetur quod falsa est historia de infantia salvatoris, in qua
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469 recitantur multa miracula facta a Christo adhuc puero existente; si
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470 enim hoc verum esset, non utique Evangelista diceret <i>hoc fecit
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471 initium signorum Iesus</i>. Et ratio quare non in pueritia miracula
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472 fecit, assignata est supra, ne ea scilicet homines phantastica
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473 reputarent: ergo hac de causa hoc miraculum, scilicet de aqua
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474 vinum, fecit in Cana Galilaeae Iesus, quod est initium signorum,
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475 quae fecit Iesus postea. <i>Et manifestavit gloriam suam</i>, idest
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476 potentiam qua gloriosus est; Ps. c. XXIII, 10: <i>dominus virtutum
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477 ipse est rex gloriae. Et crediderunt in eum discipuli eius</i>. Sed
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478 quomodo crediderunt? Iam enim discipuli erant, et ante crediderant.
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479 Sed dicendum est, quod aliquid dicitur esse aliquando non secundum
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480 quod nunc est, sed secundum quod futurum est; sicut dicitur quod
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481 Paulus apostolus natus est Tharso Ciliciae: non quod ibi sit natus
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482 apostolus, sed quod futurus apostolus, ibi natus fuit; ita dicitur
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483 hic <i>et crediderunt in eum discipuli eius</i>, scilicet qui erant
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484 discipuli eius. Vel dicendum, quod ante crediderunt ei sicut bono
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485 viro, iusta et recta praedicanti; sed modo crediderunt in eum
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486 tamquam in Deum et cetera.</p>
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487 <br />
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488 <div class="D">Lectio 2</div>
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489 <p title="Super Io., cap. 2 l. 2"><a name="87436"><span class=
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490 "ref">[87436] Super Io., cap. 2 l. 2</span></a> Supra Evangelista
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491 posuit signum quod fecit Christus pertinens ad virtutem immutativam
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492 naturae, ad discipulorum confirmationem; hic consequenter agit de
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493 signo resurrectionis ad eamdem virtutem pertinente, quod proposuit
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494 Christus ad turbarum conversionem. Circa hoc ergo miraculum duo
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495 facit Evangelista. Primo ponit miraculi proponendi occasionem;
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496 secundo ipsius miraculi praenuntiationem, ibi <i>responderunt ergo
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497 Iudaei</i> et cetera. Circa primum duo facit. Primo describit
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498 locum; secundo narrat factum, quod fuit occasio miraculi
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499 proponendi, ibi <i>et invenit in templo vendentes oves et
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500 boves</i>. Locus autem in quo hoc fuit, est Ierosolyma: et ideo
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501 Evangelista gradatim ostendit quo ordine Ierusalem dominus venerit.
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502 Primo ergo ostendit quomodo in Capharnaum descendit; secundo vero
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503 quomodo Ierosolymam ascendit, ibi <i>et prope erat Pascha</i>.
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504 Circa primum tria facit. Primo assignat locum quo descendit;
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505 secundo, describit societatem quam habuit; tertio innuit moram quam
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506 protraxit. Locus quidem quo descendit est Capharnaum; et ideo dicit
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507 <i>post hoc</i>, scilicet miraculum de vino, <i>descendit
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508 Capharnaum</i>. Videtur, quantum ad historiam pertinet, huic dicto
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509 contrariari quod dicitur Matth. IV, v. 12 s., scilicet quod dominus
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510 descenderit Capharnaum post incarcerationem Ioannis. Hoc autem quod
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511 hic refert Evangelista, totum factum est ante incarcerationem
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512 Ioannis. Respondeo dicendum, quod ad huius quaestionis
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513 intelligentiam sciendum est, quod sicut ex ecclesiastica historia
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514 habetur, reliqui Evangelistae, scilicet Matthaeus, Marcus et Lucas
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515 narrationem evangelicam inceperunt ab eo tempore quo Ioannes fuit
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516 inclusus in carcere. Unde statim Matth. IV, 12, post Baptismum, et
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517 ieiunium, et tentationem eius, texere incepit suam narrationem ante
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518 incarcerationem Ioannis, dicens: <i>cum audivisset Iesus quod
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519 traditus esset Ioannes</i> etc., et similiter Marcus; unde dicit:
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520 <i>postquam autem traditus est Ioannes, venit Iesus in
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521 Galilaeam</i> et cetera. Ioannes vero Evangelista qui supervixit
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522 aliis, cum trium Evangelistarum ad ipsum notitia pervenisset,
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523 dictorum fidem et veritatem probavit; tamen, quia vidit aliqua
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524 deesse, illa scilicet quae primo praedicationis suae tempore, ante
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525 Ioannis incarcerationem, dominus gesserat, ideo ad preces fidelium
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526 ipse Evangelium suum altius inchoans, ea quae praeterierant,
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527 priora, ante traditionem Ioannis, domini gesta conscripsit,
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528 scilicet a primo anno quo baptizatus est; ut in eius Evangelii
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529 serie apparet. Secundum hoc ergo Evangelistae non dissonant; sed
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530 quia dominus bis Capharnaum descendit, semel ante incarcerationem
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531 Ioannis, de quo agitur hic, et semel post incarcerationem eius, de
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532 quo agitur Matth. IV, 13 et Lc. IV, 31. Capharnaum autem
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533 interpretatur villa pulcherrima, et significat mundum istum, qui
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534 habet decorem ex ordine et dispositione divinae sapientiae; Ps.
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535 XLIX, 11: <i>pulchritudo agri mecum est</i>. Descendit ergo dominus
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536 in Capharnaum, idest mundum istum, cum matre, et fratribus, et
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537 discipulis. Nam in caelis dominus patrem habet sine matre, in
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538 terris matrem sine patre; et ideo signanter matrem solum nominat.
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539 In caelis etiam fratres non habet; sed est ipse <i>unigenitus, qui
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540 est in sinu patris</i>: supra I, 18. In terris vero est
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541 <i>primogenitus in multis fratribus</i>, ut dicitur Rom. VIII, v.
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542 29. In terris habet discipulos quos doceat mysteria divinitatis,
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543 quae ante hominibus ignota fuerant, quia, ut dicitur Hebr. I, 2,
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544 <i>novissime diebus istis locutus est nobis in filio</i> et cetera.
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545 Vel Capharnaum interpretatur ager consolationis: per quod signatur
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546 omnis homo qui fructum bonum facit; Gen. XXVII, 27: <i>ecce odor
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547 filii mei sicut odor agri pleni</i>. Et talis homo dicitur ager
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548 consolationis, quia dominus consolatur, et gaudet de profectu eius;
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549 Is. LXII, 5: <i>gaudebit dominus super te</i> etc., quia de eius
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550 bono Angeli gaudent; Lc. XV, v. 10: <i>gaudium est Angelis Dei
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551 super uno peccatore poenitentiam agente</i>. Dicit <i>ipse, et
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552 mater</i>. Societas eius fuit primo matris; unde dicit <i>et mater
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553 eius</i>, quia enim ad nuptias venerat, et fuerat miraculi
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554 procuratrix, reducebat eam dominus Nazareth, quae erat villa in
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555 Galilaea, in qua Capharnaum metropolis erat. Secundo fuit fratrum;
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556 unde dicit <i>et fratres eius</i> et cetera. Ubi cavendi sunt duo
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557 errores, scilicet Elvidii dicentis, quod beata virgo post Christum
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558 alios filios habuit, et hos dicit fratres domini, quod est
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559 haereticum: quia fides nostra tenet, quod mater Christi sicut fuit
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560 virgo ante partum, ita et in partu, et post partum virgo permansit.
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561 Item error quorumdam dicentium, Ioseph ex alia coniuge filios
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562 genuisse, et hos vocari fratres domini, quod Ecclesia non tenet. Et
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563 ideo Hieronymus eos improbat: nam dominus in cruce pendens virginem
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564 matrem virgini discipulo custodiendam dimisit. Cum ergo Ioseph
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565 fuerit specialis custos virginis et etiam salvatoris in pueritia,
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566 credibile est eum virginem fuisse. Et ideo sane intelligentes,
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567 fratres domini dicimus consanguineos virginis matris, in quocumque
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568 gradu, vel etiam Ioseph, qui putabatur pater; et hoc quidem
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569 secundum consuetudinem Scripturae, quae communiter consanguineos
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570 fratres appellat. Unde Gen. XIII, v. 8: <i>ne quaeso sit iurgium
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571 inter me et te: fratres enim sumus</i>, dicit Abraham ad Lot; cum
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572 tamen esset nepos eius. Et attende, quod separatim nominat fratres
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573 et discipulos: quia non omnes consanguinei Christi, eius discipuli
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574 erant. Unde infra VII, 5 dicitur: <i>nondum credebant in eum
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575 fratres eius</i>. Tertio socii eius fuerunt discipuli sui: unde
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576 dicit <i>et discipuli eius</i>. Sed ex hoc insurgit quaestio, qui
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577 fuerint eius discipuli. Videtur enim, secundum Matthaeum, quod
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578 primi qui conversi sunt ad Christum, fuerint Petrus et Andreas,
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579 Ioannes et Iacobus; sed hi vocati sunt a Christo post
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580 incarcerationem Ioannis, ut patet Matth. IV, v. 18 ss. non videtur
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581 ergo quod descenderint cum Christo in Capharnaum, ut hic habetur,
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582 cum hoc fuerit ante Ioannis incarcerationem. Sed ad hoc duplex est
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583 responsio. Una, secundum Augustinum, de consensu Evangelistarum,
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584 quod Matthaeus non servat ordinem historiae, sed illud quod
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585 praetermiserat recapitulans, ea narrat post Ioannis incarcerationem
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586 quae ante facta fuerant. Unde sine ulla temporis consequentis
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587 differentia dixit: <i>ambulans Iesus iuxta mare Galilaeae, vidit
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588 duos fratres</i> etc., non addens post hoc vel in diebus illis.
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589 Alia est, secundum eumdem, quod discipuli domini, in Evangelio
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590 dicuntur non solum illi duodecim quos elegit dominus, et apostolos
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591 nominavit, ut habetur Lc. VI, 13, sed etiam omnes qui in eum
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592 credentes, eius magisterio ad regnum caelorum erudiebantur. Potuit
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593 ergo esse quod quamvis illi duodecim nondum eum secuti fuissent,
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594 nihilominus tamen aliqui alii qui sibi adhaeserunt, hic eius
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595 discipuli nominentur. Sed prima responsio melior est. Moram autem
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596 contraxit ibi parvam; unde dicit <i>et ibi manserunt non multis
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597 diebus</i>. Huius ratio est, quia cives Capharnaum non se
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598 exhibuerunt devotos ad suscipiendum doctrinam Christi, quia erant
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599 valde corrupti; unde et Matth. XI, 23 dominus eos obiurgat, quod
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600 nec ad virtutes in eis factas, nec ad doctrinam Christi
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601 poenitentiam egerunt, dicens: <i>et tu, Capharnaum, numquid ad
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602 caelum exaltaberis? Usque in Infernum descendes: quia si in Sodomis
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603 factae fuissent virtutes quae factae sunt in te, forte mansissent
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604 usque in hanc diem</i>. Et tamen quamquam mali essent, descendit
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605 illuc, ut deduceret matrem ad cuius consolationem et honorem ibidem
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606 aliquamdiu moratur. Mystice autem signatur per hoc quod aliqui
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607 multis sermonibus Christi immorari non possunt, sed pauca ad eorum
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608 illuminationem de multis sufficiunt, propter intellectus eorum
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609 imbecillitatem. Unde apud tales Christus paucis documentis
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610 immoratur ut Origenes dixit; secundum illud infra XVI, v. 12:
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611 <i>multa habeo vobis dicere; sed non potestis portare modo</i>.
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612 Consequenter cum dicit <i>et prope erat Pascha</i>, manifestat
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613 locum quo ascendit. Et circa hoc duo facit. Primo innuit occasionem
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614 ascensus; secundo ponit ascensum, ibi <i>et ascendit Iesus</i>.
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615 Occasio autem ascensus fuit Pascha Iudaeorum. Ex. XXIII, 17
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616 praecipitur quod ter in anno omne masculinum praesentetur coram
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617 domino, et inter illos terminos unus erat Pascha Iudaeorum. Quia
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618 ergo dominus venit ut doceret omnes humilitatis et perfectionis
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619 exemplum, voluit legem, quamdiu statum habuit, observare: non enim
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620 venit legem solvere, sed adimplere, ut ipse dicit Matth. V, v. 17.
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621 Ex quo, quia Pascha Iudaeorum imminebat, Ierusalem ascendit. Nos
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622 ergo ad eius exemplum deberemus sollicite divina praecepta servare.
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623 Si enim ipse Dei filius decreta legis a se datae implebat,
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624 celebrans solemnitates; quanto studio bonorum operum deberemus nos
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625 eas et praevenire, et celebrare? Notandum est, quod in Evangelio
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626 Ioannis in tribus locis fit mentio de Pascha, scilicet hic, et
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627 infra VI, 4, ubi fecit miraculum de panibus, ubi dicitur: <i>erat
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628 autem proximum Pascha, dies festus Iudaeorum</i>; et infra c. XIII,
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diff changeset
629 1, ubi dicitur: <i>ante diem festum Paschae</i>. Unde secundum hoc
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630 Evangelium, habemus quod post miraculum de vino Christus
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631 praedicavit duobus annis, et quantum est a diebus Baptismi usque ad
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632 Pascha; nam hoc quod fecit hic, fuit prope Pascha, ut hic dicitur,
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633 et postea, revoluto anno, prope aliud Pascha fecit miraculum de
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634 panibus, et tunc Ioannes fuit decollatus. Unde Ioannes circa Pascha
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diff changeset
635 decollatus fuit; quia, ut dicitur Matth. c. XIV, 13, statim post
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636 decollationem Ioannis, Christus secessit in desertum, et ibi fecit
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diff changeset
637 miraculum de panibus: quod quidem miraculum fuit factum prope
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diff changeset
638 Pascha, ut dicitur infra VI. Sed tamen festum huius decollationis
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diff changeset
639 celebratur eo die quo caput eius inventum est. Postea, in alio
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diff changeset
640 Paschate, passus est Christus. Secundum opinionem ergo illorum qui
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diff changeset
641 dicunt, quod miraculum factum in nuptiis, et ea quae hic dicuntur,
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642 eodem anno gesta sunt quo baptizatus est Christus, a Baptismo
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643 Christi usque ad eius passionem fuerunt duo anni et dimidius: et
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644 ideo, secundum eos, Evangelista dicit <i>prope erat Pascha
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645 Iudaeorum</i>, ut ostendat quod ante paucos dies fuerat baptizatus.
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646 Sed Ecclesia tenet contrarium. Credimus enim quod eodem die quo
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647 dominus baptizatus est, revoluto anno, factum fuerit miraculum de
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648 vino; et postea revoluto anno, prope Pascha, Ioannes fuerit
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649 decollatus; et quod ab isto Paschate circa quod Ioannes fuit
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650 decollatus, fuerit unus annus usque ad Pascha in quo Christus
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651 passus est. Unde oportet aliud Pascha a Baptismo Christi usque ad
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652 miraculum de vino intermedium esse, de quo nullus Evangelista facit
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653 mentionem: et sic, secundum quod Ecclesia tenet, Christus tribus
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654 annis et dimidio praedicavit. Ait autem <i>Iudaeorum</i>, non quod
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655 alterius nationis homines Pascha celebrarent, sed duplici de causa.
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656 Una quia quando aliqui festum aliquod sancte et pure celebrant,
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657 dicitur illud domino celebrare; cum vero nec pure, nec sancte
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658 celebrant, non domino, sed sibi solemnizant; Is. I, 14: <i>Kalendas
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659 vestras, et festivitates vestras odivit anima mea</i>; quasi dicat:
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660 quia vobis, et non mihi celebratis, non placent mihi; Zach. VII, 5:
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661 <i>cum ieiunaretis, numquid ieiunium ieiunastis mihi?</i> Quasi
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662 dicat, non, sed vobis. Quia ergo isti Iudaei depravati erant, et
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663 eorum Pascha indebite celebrabant, ideo Evangelista non dicit:
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664 prope erat Pascha domini, sed <i>Iudaeorum</i>. Vel hoc dicit ad
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665 differentiam nostri Paschae: nam Pascha Iudaeorum erat figurale,
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666 utpote immolatione agni figuralis celebratum; sed nostrum Pascha
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667 verum est, in quo recolimus veram passionem agni immaculati; I
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668 Corint. V, 7: <i>Pascha nostrum immolatus est Christus</i>.
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diff changeset
669 Ascensus fuit in Ierusalem; et ideo dicit <i>et ascendit Iesus
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670 Ierosolymam</i>. Ubi nota, secundum ordinem historiae, Iesum bis
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671 circa festum Paschae Ierosolymam ascendisse, et expulisse de templo
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672 ementes et vendentes. Semel quidem ante incarcerationem Ioannis,
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673 quod hic Evangelista commemorat, alia vice, imminente Paschate, et
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674 tempore passionis, quod narrat Matthaeus. Nam frequenter dominus
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675 similia facta operatus est, sicut patet de duplici illuminatione
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676 caecorum: una Matth. IX, 28, et alia Mc. c. X, 46 ss. Et similiter
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677 bis eiecit ementes et vendentes de templo. Mystice autem ascendit
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678 Ierosolymam, quae interpretatur visio pacis, et significat aeternam
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679 beatitudinem: in quam ascendit, et suos transduxit. Sed non vacat a
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680 mysterio, quod in Capharnaum descendit, et postmodum Ierosolymam
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681 ascendit. Nisi enim descendisset primum, non competisset ei
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682 ascendere: quia, ut dicitur Eph. IV, 10, <i>qui descendit, ipse est
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683 et qui ascendit</i>. Non facit autem mentionem de discipulis in
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684 ascensu ad Ierosolymam: quia discipulorum ascensus est ex ascensu
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685 Christi; infra III, 13: <i>nemo ascendit in caelum nisi qui
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diff changeset
686 descendit de caelo, filius hominis</i>. Consequenter cum dicit
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687 <i>et invenit in templo vendentes oves et boves</i> etc. narrat
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688 Evangelista factum quod movit Christum ad signum resurrectionis
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689 proponendum. Et circa hoc <span class="nota" title=
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690 "legend. tria">duo</span> facit. Primo manifestat Iudaeorum vitium;
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691 secundo innuit Christi remedium, ibi <i>et cum fecisset quasi
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692 flagellum</i> etc.; tertio subdit prophetiae oraculum, ibi
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693 <i>recordati vero sunt discipuli</i> et cetera. Circa primum
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694 sciendum, quod Diabolus insidiatur his quae Dei sunt, et ea nititur
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695 corrumpere. Inter cetera autem quibus sancta corrumpit, praecipuum
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696 est vitium avaritiae; unde dicitur Is. LVI, 11: <i>pastores eius
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697 nescierunt intelligentiam, omnes in viam suam declinaverunt:
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698 unusquisque ad avaritiam suam a summo usque ad novissimum</i>. Quod
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699 quidem ab antiquis temporibus Diabolus fecit. Nam sacerdotes
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700 veteris testamenti, qui instituti erant ut divinis vacarent,
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701 avaritiae studebant. Praeceptum autem erat a Deo in lege, quod in
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702 certis solemnitatibus domino immolarent aliqua animalia; ad quod
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703 quidem praeceptum implendum de prope venientes ad templum, secum
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704 animalia ducebant, illi autem qui a remotis veniebant, non valebant
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705 animalia ducere de domibus suis. Quia ergo oblationes huiusmodi
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706 cedebant in utilitatem sacerdotum, ne deessent animalia de remotis
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707 venientibus ad offerendum, providerunt ipsi sacerdotes ut animalia
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708 in templo venderentur; et ideo faciebant ea in templo, idest in
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709 atrio templi, exponi ad vendendum. Et hoc est quod dicit <i>et
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710 invenit</i> dominus <i>in templo vendentes oves, et boves, et
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711 columbas</i> et cetera. Ubi primo facit mentionem de duobus
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712 animalibus terrestribus, quae secundum legem domino offerri
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713 poterant, scilicet de bove et ove. Tertium vero animal terrestre,
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714 quod offerebatur capra scilicet, annumeratur cum ove: similiter
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715 etiam turtur annumeratur cum columba. Et quia contingebat aliquando
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716 aliquos ad templum venire, qui nec animalia secum ducebant, nec
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717 pecuniam, unde emere non valebant; ideo sacerdotes aliam avaritiae
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718 artem adinvenerant, ut scilicet in templo constituerent nummularios
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719 et campsores, qui praedictis non habentibus pecuniam mutuarent. Et
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720 licet usuram inde non reciperent, quia hoc erat in lege prohibitum,
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721 loco tamen eius quaedam collibia, idest parva munuscula et vilia
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722 recipiebant. Et haec ipsa in utilitatem sacerdotum cedebant; et hoc
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723 est quod dicit <i>et nummularios sedentes</i> scilicet in templo,
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724 paratos ad pecuniam mutuandam. Sed hoc quidem mystice tripliciter
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725 intelligi potest. Primo enim per vendentes et ementes significantur
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726 illi qui ecclesiasticas res vendunt, vel emunt: nam bona
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727 ecclesiastica spiritualia, et eis annexa, significantur per oves,
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728 et boves, et columbas. Ipsa consecrata quidem, et confirmata sunt
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729 ex doctrinis apostolorum et doctorum, qui significantur per boves;
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730 Prov. XIV, 4: <i>ubi plurimae sunt segetes, ibi manifesta fortitudo
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731 bovis</i>. Item ex sanguine martyrum, qui significantur per oves.
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732 Unde in persona eorum dicitur in Ps. XLIII, et Rom. VIII, 36:
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733 <i>aestimati sumus ut oves occisionis</i>. Item dona spiritus
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734 sancti, quae significantur per columbas: quia, ut dicitur supra I,
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735 32, spiritus sanctus in specie columbae apparuit. Omnia ergo haec
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736 vendunt, scilicet doctrinam apostolorum, sanguinem martyrum et dona
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737 spiritus sancti, quicumque bona ecclesiastica spiritualia, et eis
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738 annexa vendere praesumunt. Secundo, contingit aliquos praelatos,
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739 seu Ecclesiarum praepositos, etsi non manifeste per simoniam,
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740 occulte tamen per negligentiam boves, et oves, et columbas vendere,
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741 tunc scilicet quando tantum inhiant temporalibus lucris, et
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742 occupantur in eis, et negligunt spiritualem salutem subditorum: nam
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743 per hoc vendunt oves, et boves, et columbas, idest tria genera
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744 hominum eis subditorum. Scilicet praedicatores et operatores, qui
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745 significantur per boves; Is. XXXII, 20: <i>beati qui seminatis
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746 super omnes aquas, immittentes pedem bovis et asini</i>. Quia
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747 praelati debent ordinare boves, idest doctores et sapientes cum
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748 asinis, idest rudibus et simplicibus. Vendunt etiam activos, et
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749 ministeriis vacantes, qui significantur per oves, infra X, 27:
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750 <i>oves meae vocem meam audiunt</i> etc.; II Reg. ult., 17:
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751 <i>isti, qui oves sunt, quid fecerunt?</i> Vendunt et
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752 contemplantes, qui significantur per columbas; Ps. LIV, 7: <i>quis
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753 dabit mihi pennas sicut columbae et volabo?</i> Tertio per templum
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754 Dei potest intelligi spiritualis anima, ut dicitur I Cor. III, 17:
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755 <i>templum Dei sanctum est, quod estis vos</i>. Tunc ergo homo
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756 vendit in templo oves, et boves, et columbas, quando in anima
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757 bestiales motus retinet, pro quibus homo vendit se Diabolo. Nam per
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758 boves, qui agriculturae deserviunt, significantur terrena
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759 desideria; per ovem, quae est animal stultum, significatur hominis
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760 stoliditas; per columbas vero hominis instabilitas: quae quidem
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761 Deus de cordibus hominum expellit. Et ideo statim ponitur domini
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762 remedium, cum dicit <i>et cum fecisset quasi flagellum de
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763 funiculis, omnes eiecit de templo</i>: ubi dominus apposuit
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764 remedium et operis, et verbi, ut doceret eos qui curam habent
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765 Ecclesiae, subditos facto et verbo debere corrigere. Et ideo circa
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766 hoc duo facit. Primo ponitur remedium quod adhibuit facto; secundo
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767 remedium quod adhibuit verbo, ibi <i>et his qui vendebant columbas
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768 dixit</i> et cetera. Circa primum tria facit. Primo eiecit homines;
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769 secundo oves et boves; tertio effudit pecuniam. Eiecit quidem
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770 homines flagello, et hoc est quod dicit <i>et cum fecisset quasi
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771 flagellum de funiculis</i>, quod quidem non potuit fieri nisi
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772 virtute divina; nam, et Origenes dicit, quod divina potestas Iesu
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773 poterat cum volebat accensam iracundiam hominum suffocare, sicut
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774 sedare mentium turbines; Ps. XXXII, v. 10: <i>dominus dissipat
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775 cogitationes hominum</i>. Facit autem flagellum de funiculis, quia,
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776 ut dicit Augustinus, de peccatis nostris sumit materiam, unde nos
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777 puniat: ipsa enim protelatio peccatorum, secundum quod peccata
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diff changeset
778 peccatis adduntur, funiculi dicuntur; Prov. V, v. 22: <i>funibus
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diff changeset
779 peccatorum suorum constringitur</i>; Is. V, 18: <i>vae qui trahitis
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diff changeset
780 iniquitatem in funiculis</i> et cetera. Sicut ergo eiecit de templo
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781 negotiatores, ita nummulariorum aes effudit, et mensas subvertit.
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782 Attende, quod si ista, quae videbantur aliquo modo licita, quasi ad
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783 cultum Dei ordinata, de templo eiecit, quanto magis si invenisset
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diff changeset
784 aliqua illicita? Ideo autem eos eiecit, quia sacerdotes in hoc non
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785 intendebant honorem Dei, sed utilitatem propriam. Unde dicitur Ez.
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diff changeset
786 XLIV, 8: <i>posuistis custodes observationum mearum in sanctuario
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diff changeset
787 meo vobismetipsis</i>. Ostendit autem dominus zelum ad ea quae sunt
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diff changeset
788 legis, ut ex hoc ipso confutaret pontifices et sacerdotes, qui
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diff changeset
789 erant ei de lege calumniam illaturi. Per hoc etiam quod huiusmodi
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diff changeset
790 eiecit de templo, dedit intelligere quod appropinquabat tempus quo
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791 sacrificia legis cessare debebant, et verus Dei cultus ad gentes
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792 transferri; Matth. c. XXI, 43: <i>auferetur a vobis regnum</i> et
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793 cetera. Similiter etiam ut ostenderet eorum damnationem qui
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diff changeset
794 spiritualia vendunt; Act. VIII, 20: <i>pecunia tua tecum sit in
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diff changeset
795 perditione</i>. Consequenter cum dicit <i>et his qui columbas
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796 vendebant, dixit</i> etc., ponit remedium quod adhibuit verbo. Ubi
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797 notandum est, quod simoniaci primo quidem fugandi sunt de Ecclesia.
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798 Sed quia adhuc dum vivunt, per liberum arbitrium possunt se
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diff changeset
799 convertere, et adiuti a Deo ad statum gratiae redire, non sunt
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800 desperandi. Si vero non convertuntur, tunc quidem non fugantur, sed
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diff changeset
801 ligantur ab illis, quibus dicitur, Matth. XXII, 13: <i>ligatis
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diff changeset
802 manibus et pedibus eius, mittite eum in tenebras exteriores</i>. Et
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803 ideo dominus hoc attendens, primo quidem admonet; secundo rationem
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diff changeset
804 admonitionis inducit, ibi <i>et nolite facere</i> et cetera. Monet
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diff changeset
805 quidem venditores columbarum eos increpando, quia per eos signantur
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diff changeset
806 illi qui vendunt dona spiritus sancti, scilicet simoniaci. Rationem
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diff changeset
807 huius inducit, cum dicit: <i>et nolite facere domum patris mei,
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diff changeset
808 domum negotiationis</i>. Is. I, 16: <i>auferte malum cogitationum
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809 vestrarum ab oculis meis</i>. Attende autem, quod Matth. XXI, 13
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diff changeset
810 dicit: <i>nolite facere domum meam speluncam latronum</i>, hic vero
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diff changeset
811 dicit: <i>domum negotiationis</i>, quod dominus ideo fecit ut,
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812 sicut bonus medicus, primo a levioribus incipiens, postea dura
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813 proponeret. Hoc enim quod hic factum dicitur, primo factum fuit:
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814 unde in ipso principio, non latrones, sed negotiatores eos vocat.
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815 Sed quia ex eorum duritia adhuc a tali negotiatione non cessabant,
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816 ideo dominus alia vice eos expellens de quo agitur in Mc. c. IX, 15
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817 ss. durius eos increpat, vocans latrocinium quod primo vocaverat
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818 negotiationem. Dicit autem <i>domum patris mei</i>, ad excludendum
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819 errorem Manichaei, qui dicebat, quod Deus veteris testamenti non
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820 fuerat pater Christi, sed Deus novi. Sed si hoc verum esset, cum
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821 templum fuisset domus veteris testamenti, non utique Christus
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822 dixisset templum domum patris sui. Sed quare non sunt turbati
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823 Iudaei de hoc quod hic vocat Deum patrem suum, sicut dicitur infra
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diff changeset
824 V, 18, quod propter hoc eum persequerentur? Ad quod dicendum est,
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825 quod Deus est pater aliquorum per adoptionem, puta iustorum, et hoc
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826 non erat novum apud Iudaeos; Ier. III, 19: <i>patrem vocabis me, et
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827 post me ingredi non cessabis</i>. Sed per naturam solius Christi
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828 est, Ps. II, 7: <i>dominus dixit ad me: filius meus es tu</i>,
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829 scilicet verus et naturalis; et hoc inauditum erat apud eos. Et
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830 ideo quia Christus se verum Dei filium dicebat, Iudaei
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diff changeset
831 persequebantur ipsum; infra V, 18: <i>propter hoc persequebantur
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832 Iudaei Christum, quia non solum solvebat sabbatum; sed et patrem
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833 suum dicebat Deum, aequalem se Deo faciens</i>. Cum autem hic Deum
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834 vocat patrem, dicebant de eo quod esset per adoptionem. Quod autem
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diff changeset
835 domus Dei non debeat fieri domus negotiationis, habetur Zach. c.
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836 ult., 21: <i>non erit ultra mercator in domo domini exercituum in
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837 die illo</i>. Et in Ps. LXX, v. 16 secundum aliam litteram:
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838 <i>quoniam non cognovi negotiationem, introibo in potentias
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diff changeset
839 domini</i>. Consequenter cum dicit <i>recordati sunt vero discipuli
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840 eius</i> etc. ponit prophetiae oraculum, quod quidem scriptum est
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diff changeset
841 in Ps. LXVIII, 10: <i>zelus domus tuae comedit me</i>. Ubi
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842 sciendum, quod zelus proprie dicit quamdam intensionem amoris, qua
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843 intense diligens, nihil sustinet quod amori suo repugnet. Et inde
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844 est quod viri diligentes intense uxores, nec in eis sustinentes
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845 aliorum consortium, utpote amori eorum contrarium, zelotypi
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846 dicuntur. Ille igitur proprie zelum Dei habet qui nihil patienter
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847 sustinere potest contra honorem Dei, quem maxime diligit; III Reg.
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848 c. XIX, 10: <i>zelo zelatus sum pro domino exercituum</i> et
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849 cetera. Nos autem debemus diligere domum domini, secundum illud Ps.
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850 XXV, 8: <i>domine, dilexi decorem domus tuae</i>. Et intantum
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diff changeset
851 debemus diligere quod zelus eius nos comedat: dum si quid
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852 contrarium fieri videbimus, studeamus etiam quantumcumque cari
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853 nostri sint qui hoc facient, removere, nec timeamus propter hoc
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854 aliqua mala perpeti. Unde dicitur in Glossa: bonus zelus est fervor
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855 animi, quo quis mortis abiecto timore, pro defensione veritatis
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856 accenditur. Eo comeditur, qui quaelibet prava quae viderit,
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857 corrigere satagit; et si nequit, tolerat, et gemit.</p>
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858 <br />
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859 <div class="D">Lectio 3</div>
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860 <p title="Super Io., cap. 2 l. 3"><a name="87437"><span class=
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861 "ref">[87437] Super Io., cap. 2 l. 3</span></a> Posita occasione
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862 signi exhibendi, hic consequenter Evangelista manifestat signum
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863 exhibendum: et primo ponit signum quod exhibetur; secundo ponit
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864 fructum factorum signorum, qui sequitur, ibi <i>cum autem esset
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865 Ierosolymis</i> et cetera. Circa primum tria facit. Primo ponitur
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866 signi postulatio; secundo signi exhibitio, ibi <i>respondit Iesus,
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867 et dixit eis: solvite templum hoc</i> etc.; tertio signi exhibiti
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868 intellectus, seu conceptio, ibi <i>dixerunt ergo ei: quadraginta et
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869 sex annis aedificatum est templum hoc</i> et cetera. Signum autem
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870 postulatur a Iudaeis; et hoc est quod dixit <i>responderunt ergo
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871 Iudaei, et dixerunt ei: quod signum ostendis nobis, quia haec
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872 facis?</i> Ubi sciendum est, quod in eiectione negotiatorum de
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873 templo per Iesum, duo considerari poterant in Christo: rectitudo et
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874 zelus, quae pertinent ad virtutem; et potestas, seu auctoritas. Sed
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875 de virtute et zelo Christi, quibus praedicta fecerat, non oportebat
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876 peti signum a Christo; cum unicuique liceat operari secundum
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877 virtutem. De auctoritate tamen eius, qua eos de templo expellit,
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878 signum ab eo quaeri poterat; cum hoc non cuilibet liceret facere,
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879 sed auctoritatem habenti. Praetermisso igitur Iudaei zelo et
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880 virtute, signum petunt de eius auctoritate; et ideo dicunt <i>quod
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881 signum ostendis nobis, quia haec facis?</i> Idest, quare cum tanta
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882 potestate et auctoritate nos expellis? Non videtur hoc esse tui
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883 officii. Simile dicunt, Matth. XXI, 23: <i>in qua potestate haec
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884 facis?</i> et cetera. Signum autem quaerunt: quia familiare erat
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885 Iudaeis, signum quaerere, utpote per ea ad legem vocati; Deut.
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886 ult., 10. <i>Non surrexit ultra propheta in Israel sicut Moyses,
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887 quem nosset dominus facie ad faciem, in omnibus signis atque
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888 portentis</i>. Et, I Cor. c. I, 22, <i>Iudaei signa quaerunt</i>.
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889 Ideo David in persona Iudaeorum conqueritur, dicens, Ps. LXXIII, 9:
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890 <i>signa nostra non vidimus</i>. Quaerebant autem signum, non ut
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891 crederent, sed quasi desperantes, quod signum ostendere non posset,
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892 et sic eum reprimerent et impedirent. Quia ergo prave quaerebant,
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893 non dedit eis signum apertum, sed occultum in figura, scilicet
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894 signum de resurrectione. Unde dicit <i>respondit Iesus, et dixit
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895 eis</i> etc. in quo ponitur signi postulati exhibitio. Ideo autem
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896 dat eis signum resurrectionis futurum, quia in hoc maxime virtus
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897 divinitatis eius ostenditur. Non enim puri hominis est ut se
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898 excitaret a mortuis; sed solum Christus, qui fuit inter mortuos
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899 liber, hoc virtute suae divinitatis fecit. Simile etiam signum
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900 ostendit eis. Matth. XII, 39: <i>generatio prava, et adultera
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901 signum quaerit; sed signum non dabitur ei nisi signum Ionae
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902 prophetae</i>. Et licet utrobique dederit signum occultum et
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903 figurale; illud tamen manifestius, istud vero obscurius fuit.
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904 Notandum autem, quod ante incarnationem dedit Deus signum futurae
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905 incarnationis, Is. VII, 14: <i>ipse dominus dabit vobis signum:
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906 ecce virgo concipiet, et pariet filium</i> etc.; similiter et ante
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907 resurrectionem dedit signum de resurrectione futura: quia istis
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908 duobus maxime virtus divinitatis commendatur in Christo. Nihil enim
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909 mirabilius fieri potuit quam quod Deus factus est homo, et quod
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910 humanitas in Christo, post eius resurrectionem, immortalitatis
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911 divinae particeps effecta est; Rom. VI, 9: <i>Christus resurgens ex
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912 mortuis, iam non moritur (...) quod enim vivit, vivit Deo</i>,
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913 idest ad similitudinem Dei. Sed attendenda sunt verba signi dati.
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914 Nam Christus corpus suum templum dicit: cuius ratio est, quia
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915 templum dicitur in quo Deus inhabitat etc. secundum illud Ps. X, 5:
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916 <i>dominus in templo sancto suo</i>. Et inde est quod anima sancta,
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917 quam Deus inhabitat, dicitur templum Dei; I Cor. III, 17:
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918 <i>templum Dei sanctum est, quod estis vos</i>. Quia ergo in
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919 corpore Christi divinitas inhabitat, ideo corpus Christi est
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920 templum Dei, non solum secundum animam, sed etiam secundum corpus;
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921 Col. II, 9: <i>in quo inhabitat omnis plenitudo divinitatis
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922 corporaliter</i>. Et in nobis quidem habitat Deus secundum gratiam,
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923 scilicet secundum actum intellectus et voluntatis, qui non est
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924 actus corporis, sed animae tantum; sed in Christo habitat secundum
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925 unionem in persona: quae quidem unio non solum ipsam animam, sed et
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926 corpus includit; et ideo ipsum corpus Christi est templum Dei. Ex
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927 hoc autem Nestorius, sui erroris occasionem sumens, dicit verbum
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928 Dei unitum humanae naturae secundum inhabitationem tantum; ex quo
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diff changeset
929 sequitur quod alia sit persona Dei, alia hominis in Christo. Et
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diff changeset
930 ideo dicendum est, quod inhabitatio Dei in Christo refertur ad
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diff changeset
931 naturam, quia alia est divina natura, alia humana in Christo; sed
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diff changeset
932 non ad personam, quae est eadem in Christo Dei et hominis, scilicet
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diff changeset
933 persona verbi, ut dictum est supra. Hoc igitur supposito, circa hoc
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diff changeset
934 signum dominus duo facit. Primo quidem praenuntiat suam mortem
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diff changeset
935 futuram; secundo vero resurrectionem. Mortem quidem praenuntiat cum
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diff changeset
936 dicit <i>solvite templum hoc</i>. Christus enim mortuus fuit, et ab
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diff changeset
937 aliis occisus, Matth. XVII, v. 22: <i>et occident eum</i>, eo tamen
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diff changeset
938 volente: quia, ut dicitur Is. LIII, 7, <i>oblatus est quia ipse
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diff changeset
939 voluit</i>. Et ideo dicit <i>solvite templum hoc</i>, idest corpus
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diff changeset
940 meum. Et non dicit, solvetur, ne intelligas eum seipsum occidisse;
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diff changeset
941 sed dicit <i>solvite</i>, quod non est imperantis, sed
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diff changeset
942 praenuntiantis, et permittentis. Praenuntiantis quidem, ut sit
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diff changeset
943 sensus <i>solvite templum hoc</i>, idest, solvetis; permittentis
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diff changeset
944 vero, ut sit sensus <i>solvite templum hoc</i>, idest, facite de
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diff changeset
945 corpore meo quod vultis, illud vobis expono, sicut dicit Iudae,
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diff changeset
946 infra XIII, 27: <i>quod facis, fac citius</i>: non quidem imperans
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diff changeset
947 ei, sed eum eius arbitrio derelinquens. Dicit autem <i>solvite</i>,
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diff changeset
948 quia mors Christi est solutio corporis eius, aliter tamen quam
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diff changeset
949 aliorum hominum. Nam corpora aliorum hominum solvuntur per mortem
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diff changeset
950 usque ad incinerationem carnis, et pulverationem: qualis quidem
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diff changeset
951 solutio non fuit in Christo; quia, ut dicitur in Ps. XV, 10, <i>non
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diff changeset
952 dabis sanctum tuum videre corruptionem</i>. Fuit ibi tamen solutio
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diff changeset
953 per mortem, quia anima separata est a corpore, ut forma a materia,
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954 et quia sanguis separatus est a corpore, et quia corpus eius
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955 perforatum est clavis et lancea. Resurrectionem autem praenuntiat
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956 cum dicit <i>et in tribus diebus excitabo illud</i>, scilicet
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957 corpus; idest a mortuis suscitabo. Non autem dicit excitabitur, nec
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958 excitabit illud pater, sed ego <i>excitabo</i>: ut ostendat se
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959 propria virtute a mortuis resurgere. Nec tamen negamus quin pater
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diff changeset
960 eum a mortuis suscitaverit, quia, ut dicitur Rom. c. VIII, 11,
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diff changeset
961 <i>qui suscitavit Iesum a mortuis</i>. Et in Ps. XL, 11: <i>tu
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diff changeset
962 autem, domine, miserere mei, et resuscita me</i>. Sic ergo Deus
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963 pater Christum suscitavit a mortuis, et Christus propria virtute
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diff changeset
964 resurrexit; Ps. III, 6: <i>ego dormivi, et soporatus sum, et
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diff changeset
965 exurrexi, quia dominus suscepit me</i>. Nec est in hoc
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diff changeset
966 contrarietas, quia eadem est virtus utriusque: unde <i>quaecumque
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967 pater facit, haec similiter, et filius facit</i>: infra V, 19. Nam
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diff changeset
968 si pater eum suscitavit, et filius; II Cor. ult., 4: <i>nam si
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969 crucifixus est ex infirmitate, sed vivit ex virtute Dei</i>. Dicit
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970 autem <i>et in tribus diebus</i> et non post tres dies, quia non
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diff changeset
971 diebus tribus completis in monumento permansit; sed, sicut
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diff changeset
972 Augustinus dicit, est synecdochica locutio, in qua ponitur pars pro
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973 toto. Origenes autem huius locutionis mysticam rationem assignat,
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974 dicens: corpus Christi verum est templum Dei, quod quidem corpus
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diff changeset
975 figurat corpus mysticum, idest Ecclesiam; I Cor. XII, 27: <i>vos
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976 estis corpus Christi, et membra de membro</i>. Et sicut in corpore
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977 Christi habitat divinitas per gratiam unionis, ita et in Ecclesia
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978 per gratiam adoptionis. Et quamvis corpus istud mystice dissolvi
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979 videatur adversitatibus tribulationum, quibus affligitur, tamen
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980 suscitatur in tribus diebus, scilicet in die legis naturae, et in
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981 die legis scriptae, et in die legis gratiae; quia, etsi in his
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982 diebus, quantum ad aliquos corpus dissolvatur, quantum ad aliquos
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983 tamen vivit. Et ideo dicit <i>in tribus diebus</i>, quia huius
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diff changeset
984 resurrectio spiritualis in tribus diebus perficitur. Sed post tres
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diff changeset
985 dies perfecte resuscitabimur, non solum quantum ad primam
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986 resurrectionem, sed etiam quantum ad secundam; Apoc. XX, v. 6:
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987 <i>beatus qui habet partem in resurrectione secunda</i>.
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988 Consequenter cum dicit <i>dixerunt ergo Iudaei</i> etc. ponitur
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989 signi exhibiti intellectus, et primo quidem ponitur intellectus
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990 falsus, conceptus a Iudaeis; secundo vero intellectus verus,
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991 conceptus ab apostolis, ibi <i>ille autem dicebat de templo
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992 corporis sui</i>. Falsus autem intellectus Iudaeorum erat quia
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993 credebant quod Christus diceret hoc de templo materiali, in quo
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994 tunc erat; et ideo secundum hunc intellectum, respondent de templo
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995 materiali, et dicunt <i>quadraginta et sex annis aedificatum est
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996 templum hoc</i>, scilicet materiale, in quo sumus, <i>et in tribus
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997 diebus excitabis illud?</i> Sed contra hoc est obiectio litteralis.
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998 Nam templum in Ierusalem per Salomonem fuit aedificatum, et ut
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999 habetur III Reg. c. VI, 1 s. a Salomone fuit consummatum septem
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1000 annis, quid est ergo quod hic dicit <i>quadraginta et sex annis
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1001 aedificatum est templum hoc?</i> Respondeo. Dicendum, secundum
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1002 quosdam, quod hoc non est intelligendum de prima aedificatione
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1003 templi, quae completa est a Salomone septem annis: nam templum quod
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1004 Salomon aedificaverat, destructum fuit a Nabuchodonosor, sed
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1005 intelligendum est de reaedificatione facta sub Zorobabel, postquam
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1006 reversi fuerunt a captivitate, sicut legitur in libro Esdrae quae
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1007 quidem multis impugnantibus undique inimicis, intantum impedita et
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1008 dilata fuit, quod non potuit consummari templum usque ad
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1009 quadragesimum sextum annum. Vel dicendum, secundum Origenem, quod
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1010 intelligitur de templo Salomonis: quod quidem dicitur aedificatum
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1011 quadraginta et sex annorum tempore, ut numeretur tempus ab eo die
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1012 quo David mentionem fecit de aedificatione templi, consulens super
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1013 hoc Nathan prophetam, ut habetur II Reg. VII, 2 s., usque ad
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1014 consummationem perfectam per Salomonem: nam ex illo die David
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1015 incepit praeparare materiam et necessaria ad aedificationem templi.
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1016 Et si diligenter dictum tempus consideretur, ascendit ad numerum
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1017 quadraginta sex annorum. Quamvis autem Iudaei intentionem suam
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1018 referrent ad templum materiale, tamen, secundum Augustinum, potest
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1019 referri ad templum corporis Christi: quia, sicut ipse dicit in Lib.
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1020 LXXXIII quaest., conceptio et formatio humani corporis perficitur
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1021 quadraginta quinque diebus hoc modo. Primis enim sex diebus
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1022 corporis humani conceptio, quasi lactis habet similitudinem; novem
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1023 vero diebus sequentibus convertitur in sanguinem; duodecim inde
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1024 diebus solidatur in carnem; sed decem et octo reliquis diebus
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1025 formatur usque ad perfecta lineamenta omnium membrorum. Isto ergo
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1026 numero sex, novem, duodecim et octodecim in unum coacto, exurgit
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1027 numerus quadraginta et quinque, cui addito uno propter sacramentum
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1028 unitatis, sunt quadraginta sex. Sed ex hoc insurgit quaestio: quia
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1029 huius processus formationis non videtur habere locum in corpore
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1030 Christi, quia in ipso instanti conceptionis formatum fuit et
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1031 animatum. Sed dicendum, quod licet in corporis Christi formatione
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1032 sit aliquid singulare, quia in ipso instanti corpus Christi fuit
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1033 perfectum quantum ad omnia lineamenta membrorum, non tamen quantum
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1034 ad debitam corporis quantitatem; et ideo in utero virginis tamdiu
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1035 permansit quousque ad quantitatem debitam perveniret. Accipiamus
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1036 autem dictum numerum suprapositum, scilicet senarium, qui primus
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1037 erat et quadraginta sex, qui erat ultimus; et ducamus unum in
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1038 alterum: ex eis surgunt ducenta septuaginta sex. Dividendo ergo tot
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1039 dies in menses, dando cuilibet mensi triginta dies sunt novem
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1040 menses et sex dies. Recte ergo quadraginta et sex annis templum
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1041 dicitur aedificatum esse, quod significabat corpus Christi, ut
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1042 insinuet, quod tot anni fuerunt in fabricatione templi quot fuerunt
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1043 dies in perfectione corporis Christi: nam ab octavo Kal. Aprilis in
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1044 quo Christus fuit conceptus, et (ut creditur) passus, usque ad
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1045 octavum Kal. Ianuarii sunt tot dies, scilicet ducenti septuaginta
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1046 sex, quod numerus surgit ex senario ducto in quadraginta et sex. Ex
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1047 hoc etiam numero Augustinus (ut patet per Glossam) aliud intelligit
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1048 mystice. Dicit enim, quod ex litteris nominis Adam multiplicatis,
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1049 secundum numerum quem more Graecorum ipsae litterae important,
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1050 surgit numerus quadraginta et sex. Nam a in Graeco secundum numerum
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1051 importat unum, cum sit prima littera in alphabeto; d vero secundum
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1052 ordinem importat quatuor. Addito ergo uno quod importat a, et
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1053 quadraginta quod importat m, habemus quadraginta et sex. In quo
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1054 significatur quod corpus Christi assumptum est de corpore Adam.
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1055 Item secundum Graecos ex primis litteris acceptis ex nominibus
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1056 quatuor partium mundi componitur hoc nomen Adam: scilicet anathole,
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1057 quod est oriens; disis quod est occidens; Arctos, quod est
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1058 Septemtrio; mesembria, quod est meridies: in quo significatur quod
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1059 Christus ex Adam carnem assumpsit, ut congreget electos suos a
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1060 quatuor partibus mundi; Matth. XXIV, 31: <i>congregabit electos
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1061 suos a quatuor ventis</i>. Consequenter cum dicit <i>ille autem
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1062 dicebat de templo corporis sui</i>, ponitur intellectus signi
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1063 verus, conceptus a discipulis, et primo ponitur ipsorum
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1064 intellectus; secundo vero unde apostoli hoc conceperunt, ibi <i>cum
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1065 ergo surrexit</i> et cetera. Dicit ergo: Iudaei hoc dixerunt
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1066 ignorantes, sed Christus non sic intelligebat, immo intelligebat de
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1067 templo corporis sui; et hoc est quod dicit <i>ille autem dicebat de
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1068 templo corporis sui</i>. Qua autem ratione corpus Christi dicatur
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1069 templum, dictum est supra. Et ex hoc Apollinaris occasionem erroris
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1070 sumens, dixit, quod caro Christi esset materia inanimata, quia
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1071 templum est res inanimata. Sed in hoc decipitur: quia cum dicitur
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1072 quod corpus Christi est templum, est metaphorica locutio, in qua
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1073 quidem locutione non attenditur similitudo quantum ad omnia, sed
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1074 quantum ad aliquid, scilicet quantum ad inhabitationem, quod quidem
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1075 refertur ad naturam, ut dictum est supra. Praeterea hoc manifeste
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1076 apparet per auctoritatem sacrae Scripturae, cum dicit ipse
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1077 Christus: <i>potestatem habeo ponendi animam meam</i>. Unde autem
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1078 apostoli hunc verum intellectum conceperunt, ostendit consequenter
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1079 Evangelista, cum subdit <i>cum ergo surrexisset a mortuis,
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1080 recordati sunt discipuli eius</i> et cetera. Nam ante
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1081 resurrectionem difficile erat hoc intelligere: primo quia per hoc
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1082 ostendebatur quod in corpore Christi erat vera divinitas, alias non
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1083 potuisset dici templum; et hoc tunc temporis intelligere, humanam
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1084 capacitatem excedebat. Secundo quia in hoc facit mentionem de
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1085 passione et resurrectione, cum dicit <i>excitabo illud</i>, quod
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1086 nullus discipulorum adhuc audierat. Unde quando Christus
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1087 resurrectionem et passionem suam expressit apostolis, Petrus hoc
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1088 audiens, scandalizatus est, dicens: <i>absit a te, domine</i>
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1089 (Matth. XVI, 22). Sed post resurrectionem, quando iam plene
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1090 cognoverant Christum esse Deum, per ea quae circa passionem et
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1091 resurrectionem ostenderat, et quando sacramentum resurrectionis
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1092 ipsius didicerant <i>tunc recordati sunt discipuli eius quia hoc
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1093 dicebat de corpore suo, et</i> tunc <i>crediderunt Scripturae</i>,
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1094 scilicet prophetarum; Oseae VI, 3: <i>vivificabit nos post duos
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1095 dies, et tertia die suscitabit nos</i>; Ionae II, 1: <i>erat Ionas
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1096 in ventre ceti tribus diebus et tribus noctibus</i>. Et inde est
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1097 quod in ipsa die resurrectionis aperuit illis sensum ut
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1098 intelligerent Scripturas. <i>Et sermoni eius, quem dixit Iesus</i>,
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1099 huic scilicet, <i>solvite templum hoc, et in tribus diebus excitabo
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1100 illud</i>. Analogice autem per hoc datur nobis intelligi, secundum
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1101 Origenem, quod in ultima resurrectione naturae, erimus Christi
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1102 discipuli, quando in magna resurrectione totum corpus Iesu, idest
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1103 Ecclesia eius, certificabitur de his quae nunc per fidem
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1104 aenigmatice cognoscimus; et tunc recipiemus fidei complementum,
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1105 videndo per speciem quod nunc per speculum intuemur. Consequenter
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1106 cum dicit <i>cum autem esset Ierosolymis</i>, ponit fructum
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1107 consecutum ex signis, scilicet conversionem aliquorum credentium:
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1108 et circa hoc tria facit. Primo proponit ipsos credentes, propter
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1109 miracula; secundo ostendit quomodo Christus se habuit ad eos, ibi
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1110 <i>ipse autem Iesus non credebat semetipsum eis</i>; tertio
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1111 rationem assignat ad hoc, ibi <i>eo quod ipse nosset omnes</i>.
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1112 Fructus autem qui provenit ex signis Iesu magnus est, quia multi
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1113 crediderunt, et conversi sunt ad eum; et hoc est quod dicit <i>cum
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1114 autem esset Ierosolymis in Pascha, in die festo, multi crediderunt
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1115 in nomine eius</i>, idest in eum, <i>videntes signa quae
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1116 faciebat</i>. Nota autem, quod dupliciter aliqui crediderunt.
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1117 Quidam namque propter miracula visa, quidam vero propter occultorum
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1118 revelationem et prophetiam. Sed commendabiliores sunt qui propter
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1119 doctrinam credunt, quia sunt magis spirituales, quam qui propter
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1120 signa, qui sunt grossiores et magis sensibiles. Isti autem qui
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1121 conversi sunt, sensibiles ostenduntur per hoc quod non propter
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1122 doctrinam, sicut discipuli, sed <i>videntes signa quae faciebat,
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1123 crediderunt in nomine eius</i>. I Cor. XIV, v. 22: <i>prophetiae
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1124 datae sunt fidelibus</i> et cetera. Sed quaeritur hic quaenam signa
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1125 viderunt facta a Iesu, cum nullum legamus eum tunc signum fecisse
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1126 in Ierusalem. Ad hoc potest dupliciter responderi, secundum
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1127 Origenem. Uno modo quod multa signa facta sint a Iesu ibi tunc
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1128 temporis, quae hic non habentur; nam Evangelistae scienter multa
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1129 praetermiserunt de miraculis Christi, cum tot fecerit quod non
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1130 possent de facili scribi; infra ult., 25: <i>multa quidem alia
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1131 signa fecit Iesus: quae si scribantur per singula, nec ipsum
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1132 arbitror mundum capere posse eos qui scribendi sunt libros</i>. Et
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1133 hoc signanter Evangelista ostendit cum dicit <i>videntes signa quae
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1134 faciebat</i>, quae iam praetermissa sunt, quia non fuit intentio
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1135 Evangelistarum omnia signa Iesu conscribere, sed tot quot
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1136 necessaria erant ad Ecclesiam fidelium instruendam. Alio modo, quia
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1137 inter miracula potest maximum signum reputari, quod cum flagello
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1138 facto ex funibus, hominum multitudinem Iesus de templo solus
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1139 eiecerit. Qualiter autem ad credentes se habuit, ostendit dicens
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1140 <i>ipse autem Iesus non credebat semetipsum eis</i>, scilicet qui
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1141 crediderant in eum. Sed quid est hoc quod homines credunt Deo, et
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1142 ipse Iesus non credebat se eis? Numquid potuissent eum occidere,
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1143 ipso nolente? Sed dicet aliquis, quod ideo non credebat se eis,
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1144 quia sciebat eos ficte credere. Sed si hoc verum esset, non utique
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1145 diceret Evangelista, quod multi crediderant in nomine eius, et
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1146 tamen non credebat se eis. Et ratio est, secundum Chrysostomum,
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1147 quia isti crediderunt in eum, sed imperfecte, quia nondum poterant
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1148 attingere ad perfecta mysteria Christi, <i>et ideo non credebat se
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1149 eis</i>, idest, secreta sua mysteria eis nondum revelabat: nam et
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1150 ipsis apostolis multa non revelavit; infra XVI, 12: <i>multa habeo
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1151 vobis dicere; sed non potestis portare modo</i>; I Cor. III, 1:
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1152 <i>non potui vobis loqui quasi spiritualibus, sed quasi
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1153 carnalibus</i>. Et ideo notanter Evangelista, ut ostendat eos
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1154 imperfecte credere, non dicit, quod credebant in eum, quia nondum
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1155 credebant eius divinitatem; sed dicit <i>in nomine eius</i>: illud
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1156 quod de eo, nomine tenus dicebatur, scilicet quod iustus, vel
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1157 huiusmodi. Vel, secundum Augustinum, isti gerunt in Ecclesia typum
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1158 catechumenorum, qui etsi credant in nomine Christi, Iesus tamen non
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1159 credit se illis, quia Ecclesia non dat eis corpus Christi: quod
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1160 quidem corpus, sicut nullus sacerdos conficere potest nisi in
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1161 sacerdotem consecratus, ita nullus sumere debet nisi baptizatus.
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1162 Ratio autem huius quod non credebat se eis, ostenditur ex perfecta
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1163 Christi cognitione; unde dicit <i>eo quod ipse nosset omnes</i>.
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1164 Licet autem homo ignorans debeat de quolibet praesumere bonum;
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1165 tamen postquam veritas innotescit de aliquibus, debet se homo
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1166 habere ad eos secundum eorum conditionem. Et quia Christum nihil
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1167 latebat eorum quae sunt in homine, cum sciret eos imperfecte
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1168 credere, non credebat se eis. Describitur autem cognitio Christi
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1169 universalis, quia non solum familiares, sed etiam alios extraneos
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1170 cognoscebat, et ideo dicit <i>eo quod ipse nosset omnes</i>, et hoc
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1171 per potentiam divinitatis; Eccli. XXIII, 28: <i>oculi domini multo
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1172 plus lucidiores sunt super solem</i>. Nam homo, etsi cognoscat
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1173 alios, non tamen certam cognitionem de eis potest habere, quia non
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1174 videt nisi ea quae apparent; et ideo opus est ei testimonio
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1175 aliorum. Christus autem certissime cognoscit, quia intuetur cor: et
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1176 ideo <i>non erat ei opus ut quis testimonium perhiberet de
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1177 homine</i>; immo ipse testis est, Iob XVI, 20: <i>ecce in caelo est
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1178 testis meus</i>. Perfecta, quia non solum quantum ad exteriora, sed
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1179 etiam quantum ad interiora sua cognitio se extendit; et ideo dicit
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1180 <i>ipse enim sciebat quid esset in homine</i>, idest occulta
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1181 cordis. Prov. XV, 11: <i>Infernus, et perditio coram
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1182 domino</i>.</p>
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1183 <div class="centro"><br />
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1184 <p><a href="cih01.html"><img src="icons/ageretro.gif" width="19"
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1185 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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1186 <a href="cih03.html"><img src="icons/ageultra.gif" width="19"
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1187 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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1188 <br />
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1189 <hr />
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1190 <br />
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1191 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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1192 hanc editionem<br />
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1193 Iura omnia asservantur<br />
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1194 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1195 style="text-decoration=none">49644264</a></address>
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1196 </div>
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1197 </body>
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1198 </html>