annotate john/latin/cih07.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 7-11</title>
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24 </head>
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25 <body>
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26 <div class="tres"><a href="http://www.corpusthomisticum.org/">CORPUS THOMISTICUM</a></div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Super Evangelium S. Ioannis lectura</div>
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29 <div class="dos">a capite VII ad caput XI</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="cih06.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="cih12.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="#87466">Super Io., cap. 7 l. 1');
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64 document.write('<OPTION VALUE="#87467">Super Io., cap. 7 l. 2');
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65 document.write('<OPTION VALUE="#87468">Super Io., cap. 7 l. 3');
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66 document.write('<OPTION VALUE="#87469">Super Io., cap. 7 l. 4');
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67 document.write('<OPTION VALUE="#87470">Super Io., cap. 7 l. 5');
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68 document.write('<OPTION VALUE="#87471">Super Io., cap. 8 l. 1');
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69 document.write('<OPTION VALUE="#87472">Super Io., cap. 8 l. 2');
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70 document.write('<OPTION VALUE="#87473">Super Io., cap. 8 l. 3');
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71 document.write('<OPTION VALUE="#87474">Super Io., cap. 8 l. 4');
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72 document.write('<OPTION VALUE="#87475">Super Io., cap. 8 l. 5');
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73 document.write('<OPTION VALUE="#87476">Super Io., cap. 8 l. 6');
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74 document.write('<OPTION VALUE="#87477">Super Io., cap. 8 l. 7');
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75 document.write('<OPTION VALUE="#87478">Super Io., cap. 8 l. 8');
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76 document.write('<OPTION VALUE="#87479">Super Io., cap. 9 l. 1');
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77 document.write('<OPTION VALUE="#87480">Super Io., cap. 9 l. 2');
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78 document.write('<OPTION VALUE="#87481">Super Io., cap. 9 l. 3');
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79 document.write('<OPTION VALUE="#87482">Super Io., cap. 9 l. 4');
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80 document.write('<OPTION VALUE="#87483">Super Io., cap. 10 l. 1');
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81 document.write('<OPTION VALUE="#87484">Super Io., cap. 10 l. 2');
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82 document.write('<OPTION VALUE="#87485">Super Io., cap. 10 l. 3');
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83 document.write('<OPTION VALUE="#87486">Super Io., cap. 10 l. 4');
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84 document.write('<OPTION VALUE="#87487">Super Io., cap. 10 l. 5');
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85 document.write('<OPTION VALUE="#87488">Super Io., cap. 10 l. 6');
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86 document.write('<OPTION VALUE="#87489">Super Io., cap. 11 l. 1');
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87 document.write('<OPTION VALUE="#87490">Super Io., cap. 11 l. 2');
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88 document.write('<OPTION VALUE="#87491">Super Io., cap. 11 l. 3');
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89 document.write('<OPTION VALUE="#87492">Super Io., cap. 11 l. 4');
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90 document.write('<OPTION VALUE="#87493">Super Io., cap. 11 l. 5');
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91 document.write('<OPTION VALUE="#87494">Super Io., cap. 11 l. 6');
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92 document.write('<OPTION VALUE="#87495">Super Io., cap. 11 l. 7');
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93 document.write('<OPTION VALUE="#87496">Super Io., cap. 11 l. 8');
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94 document.write('<\/SELECT>');
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95 document.write('<BR><BR>');
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96 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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97 document.write('<\/FORM>');
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98 // -->
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99 //]]>
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100 </script><br />
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101 <hr />
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102 <br /></div>
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103 <div class="C">Caput 7</div>
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104 <div class="D">Lectio 1</div>
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105 <p title="Super Io., cap. 7 l. 1"><a name="87466"><span class=
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106 "ref">[87466] Super Io., cap. 7 l. 1</span></a> Postquam dominus
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107 egit de vita spirituali et nutrimento, hic consequenter agit de
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108 instructione seu doctrina, quae est necessaria spiritualiter
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109 regeneratis, ut dictum est supra, et primo ostendit originem suae
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110 doctrinae; secundo manifestat eius utilitatem ab octavo capitulo,
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111 et deinceps. Circa primum tria facit. Primo ponitur locus ubi
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112 originem suae doctrinae manifestavit; secundo ponuntur occasiones
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113 eam manifestandi, ibi <i>Iudaei ergo quaerebant eum</i> etc.;
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114 tertio ponitur ipsa manifestatio, ibi <i>respondit eis Iesus, et
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115 dixit: mea doctrina non est mea</i> et cetera. Circa primum tria
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116 facit. Primo ponitur incitatio Christi ad eundum ad locum, ubi
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117 publicavit originem suae doctrinae; secundo ponitur recusatio
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118 domini, ibi <i>dicit ergo eis Iesus</i> etc.; tertio subditur
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119 quomodo Christus ad locum illum pervenit, ibi <i>haec cum dixisset,
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120 ipse mansit in Galilaea</i>. Circa primum duo facit. Primo ponit
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121 occasiones quare Christum incitabant ad eundum; secundo subdit
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122 ipsam incitationem, ibi <i>dixerunt autem ad eum fratres eius</i>.
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123 Ex tribus autem movebantur ut incitarent Christum ad eundum in
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124 Iudaeam: primo quidem ex mora eius; secundo ex proposito; tertio ex
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125 congruitate temporis. Ex mora quidem eius in Galilaea, in qua
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126 ostendebat Christus se velle morari: et ideo dicit <i>post
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127 haec</i>, verba scilicet quae dicta sunt in Capharnaum,
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128 <i>ambulabat Iesus in Galilaeam</i>; scilicet, acceperat iter de
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129 Capharnaum, quae erat metropolis Galilaeae, ut discurreret per
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130 Galilaeam. Ideo autem dominus in Galilaea frequentius moratur, ut
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131 ostendat nobis transmigrandum esse de vitiis ad virtutes; Ez. XII,
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132 3: <i>tu ergo, fili hominis, fac tibi vasa transmigrationis, et
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133 transmigrabis per diem coram eis</i>. Ex proposito autem Christi,
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134 qui forte eis per verba innotuit; et ideo dicit <i>non enim volebat
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135 in Iudaeam ambulare</i>. Cuius ratio est <i>quia quaerebant eum
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136 Iudaei interficere</i>; supra V, 18: <i>quaerebant eum Iudaei
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137 interficere: quia non solum solvebat sabbatum, sed et patrem suum
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138 dicebat Deum, aequalem se faciens Deo</i>. Sed numquid non poterat
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139 illuc ire, et ambulare inter Iudaeos, et ab eis non occidi, sicut
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140 fecit infra VIII, 59? Respondeo dicendum, quod ad hoc triplex ratio
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141 assignatur. Prima ab Augustino: quia futurum erat ut aliquis
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142 fidelis Christi absconderet se ne a persecutoribus inveniretur. Ne
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143 ergo illi fuga obiiceretur pro crimine, voluit dominus ad
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144 consolationem nostram hoc in se praecessisse ostendere: quod etiam
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145 et verbo docuit. Matth. X, 23: <i>si vos persecuti fuerint in una
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146 civitate, fugite in aliam</i>. Alia quidem ratio est, quia scilicet
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147 Christus Deus erat et homo, et ideo virtute divinitatis poterat non
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148 laedi a persecutoribus. Sed hoc noluit continue facere, quia sic
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149 fuisset declarata eius divinitas, quod tamen humanitas eius
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150 venisset in dubium. Et ideo fugiens quandoque persecutores ut homo,
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151 asserit suam humanitatem, ut confundat omnes eum non verum hominem
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152 fuisse dicentes. Quandoque autem transiens illaesus per eos,
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153 ostendit suam divinitatem, confundens omnes eum hominem purum esse
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154 dicentes. Et ideo Chrysostomus habet aliam litteram, scilicet non
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155 enim habebat potestatem, si vellet, in Iudaeam ambulare: quod
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156 dicitur secundum modum humanum; sicut si dicatur: aliquis non
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157 potest aliquo ire, si vellet, propter insidias. Tertia ratio est,
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158 quia nondum passionis aderat tempus: futurum enim erat ut pateretur
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159 in Pascha, quando immolabatur agnus, ut sic victima succederet
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160 victimae; infra XIII, v. 1: <i>sciens Iesus quia venit hora eius ut
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161 transeat ex hoc mundo ad patrem</i>. Ex congruitate vero temporis,
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162 quia erat tempus congruum ad eundum in Ierusalem: et hoc est quod
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163 dicit <i>erat autem in proximo die festus Iudaeorum Scenopegia</i>.
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164 Scenopegia autem Graecum est, compositum ex scenos, quod est umbra,
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165 et phagim, quod est comedere; quasi dicat: erat tempus in quo
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166 comedebant in tabernaculis. Dominus enim mandavit filiis Israel,
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167 Lev. XXIII, 41, quod mense septimo per septem dies habitarent in
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168 tabernaculis, in memoriam quod quadraginta annis habitaverunt in
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169 tabernaculis in deserto. Et hoc festum tunc celebrabant Iudaei.
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170 Commemorat autem hoc Evangelista, ut ostendat quod multum tempus
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171 praetermisit ab eo tempore quo praemissa de cibo spirituali dicta
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172 fuerunt usque ad istud tempus. Nam quando fecit miraculum de
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173 panibus, erat prope dies Paschae; hoc autem festum Scenopegiae est
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174 multo post Pascha; et sic nihil eorum quae in quinque mensibus
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175 intermediis per dominum facta sunt, recitat hic Evangelista: ut
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176 detur intelligi quod licet indeficienter signa faceret, ut patet
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177 infra ultimo, illa praecipue studuerunt Evangelistae dicere pro
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178 quibus aut querela aut contradictio a Iudaeis subsequebatur.
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179 Consequenter cum dicit <i>dixerunt autem ad eum fratres eius</i>,
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180 ponitur incitatio fratrum domini, et primo ponitur eorum admonitio;
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181 secundo assignatur admonitionis ratio, ibi <i>ut discipuli tui
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182 videant opera tua</i>; tertio ab Evangelista assignatur causa talis
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183 rationis, ibi <i>neque enim fratres eius credebant in eum</i>.
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184 Circa primum primo ponuntur incitantes; unde dicit <i>dixerunt
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185 autem ad eum fratres eius</i>, non carnales et uterini, ut Elvidius
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186 blasphemavit, quod abhorret fides Catholica, quod sanctissimus ille
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187 virgineus uterus qui Deum protulit et hominem, protulisset
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188 postmodum alium hominem mortalem. Fratres ergo eius erant
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189 cognatione, quia erant consanguinei beatae Mariae virginis; haec
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190 enim est consuetudo Scripturae, consanguineos appellare fratres,
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191 secundum illud Gen. c. XIII, 8: <i>non sit, quaeso, iurgium inter
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192 me et te (...) fratres enim sumus</i>; cum tamen Lot nepos esset
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193 Abrahae. Et, ut Augustinus dicit, sicut in sepulcro ubi positum
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194 fuerat corpus domini, nec ante nec postea iacuit corpus, sic uterus
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195 Mariae nec ante nec postea quidquam mortale concepit. Sed quia
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196 aliqui de consanguineis beatae virginis erant apostoli, sicut filii
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197 Zebedaei, et Iacobi Alphaei, et alii, ideo non est intelligendum
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198 quod fuerunt de illis qui incitaverunt Christum, sed illi fuerunt
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199 alii propinqui eius, qui Christum non diligebant. Secundo ponitur
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200 monitio eorum, cum dicunt <i>transi hinc</i>, scilicet de Galilaea,
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201 <i>et vade in Iudaeam</i>, ubi est Ierusalem locus solemnis,
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202 doctoribus conveniens; Amos VII, 12: <i>qui vides, gradere in
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203 terram Iuda, et ibi comedes panem tuum, et prophetabis ibi</i>.
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204 Rationem autem subdunt, dicentes <i>ut et discipuli tui videant
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205 opera tua</i>, ubi ostendunt se primo inanis gloriae cupidos;
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206 secundo suspiciosos, et tertio incredulos. Cupidos quidem inanis
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207 gloriae ostendunt se, cum dicunt <i>ut et discipuli tui videant
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208 opera tua</i>. Patiebantur enim aliquid humani ad Christum, et
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209 volebant captare gloriam de honore humano, qui Christo exhiberetur
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210 a turbis; et ideo inducebant eum ut faceret opera sua in publico.
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211 Est enim proprium inanis gloriae cupidi ut quidquid gloriosum sui
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212 vel suorum fuerit, ostendatur in publico; Matth. VI, 5: <i>amant in
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213 synagogis et in angulis platearum stantes orare ut videantur ab
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214 hominibus</i>; de quibus dicitur infra XII, 43: <i>dilexerunt magis
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215 gloriam hominum quam Dei</i>. Suspiciosos autem ostendunt se et
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216 primo de formidine Christum notant; unde dicunt ei <i>nemo quippe
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217 in occulto aliquid facit</i>, quasi dicant: tu dicis te facere
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218 miracula, sed facis in occulto et hoc ex timore, alioquin ires in
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219 Ierusalem et faceres ea ibi coram multitudine. Sed tamen dominus
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220 dicit infra XVIII, v. 20: <i>in occulto locutus sum nihil</i>.
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221 Secundo notant eum de amore gloriae; unde dicunt <i>et quaerit ipse
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222 in palam esse</i>, quasi dicant: tu quaeris gloriam de his quae
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223 facis, et tamen propter timorem abscondis te. Hoc est proprium
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224 malorum, ut credant alios similes eis animi passiones habere. Vide
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225 quam irreverenter prudentia carnis verbum carnem factum arguebat:
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226 contra quos dicit Iob IV, 3: <i>arguis eum qui non est similis
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227 tibi, et loqueris quod tibi non expedit</i>. Incredulos ostendunt
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228 se esse, cum dicunt <i>si haec facis, manifesta teipsum mundo</i>;
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229 quasi sub dubio ponunt an ipse miracula faciat; Is. XXI, 2: <i>qui
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230 incredulus est, infideliter agit</i>. Causam autem quare sic
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231 loquebantur, subdit Evangelista cum dicit <i>neque enim fratres
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232 eius credebant in eum</i>. Contingit enim quod carnales
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233 consanguinei maxime adversantur suis, et invident de bonis
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234 spiritualibus, et contemnunt eum. Unde dicit Augustinus: Christum
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235 consanguineum habere potuerunt, credere autem in eum in ipsa
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236 propinquitate fastidierunt. Mich. VII, 6: <i>inimici hominis
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237 domestici eius</i>; Iob XIX, 13: <i>fratres meos longe facit a me,
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238 et noti mei quasi alieni recesserunt a me: dereliquerunt me proximi
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239 mei, et qui me noverant, obliti sunt mei</i>. Consequenter cum
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240 dicit <i>dixit ergo eis Iesus: tempus meum nondum advenit</i> etc.,
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241 ponitur Christi responsio, et primo designat temporis ad
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242 ascendendum indispositionem; secundo assignat dictorum rationem,
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243 ibi <i>non potest mundus odisse vos</i>; tertio ponit ascendendi
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244 recusationem, ibi <i>vos ascendite ad diem festum hunc</i> et
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245 cetera. Sciendum est autem quod tota sequens littera aliter
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246 exponitur secundum Augustinum, et aliter secundum Chrysostomum.
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247 Nam, secundum Augustinum, fratres domini invitabant eum ad humanam
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248 gloriam. Est autem tempus quo sancti perveniunt ad gloriam,
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249 scilicet tempus futurum, ad quam perveniunt per passiones et
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250 tribulationes. Sap. c. III, 6: <i>tamquam aurum in fornace probavit
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251 illos, et quasi holocausti hostiam accepit illos, et in tempore
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252 erit respectus illorum</i>. Aliud vero est tempus quo mundani
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253 gloriam suam acquirunt, scilicet tempus praesens. Sap. c. II, 7:
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254 <i>non praetereat nos flos temporis: coronemus nos rosis antequam
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255 marcescant, nullum pratum sit quod non pertranseat luxuria
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256 nostra</i> et cetera. Voluit ergo dominus ostendere quod non
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257 quaerebat gloriam huius temporis; sed ad celsitudinem gloriae
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258 caelestis per passionem et humilitatem suam volebat pervenire. Lc.
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259 ult., 26: <i>oportuit Christum pati, et ita intrare in gloriam
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260 suam</i>. Et ideo dicit eis, scilicet fratribus, <i>tempus meum,
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261 idest tempus gloriae meae, nondum venit</i>: quia oportet quod
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262 tristitia convertatur in gaudium. Rom. VIII, 18: <i>non sunt
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263 condignae passiones huius temporis ad futuram gloriam quae
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264 revelabitur in nobis</i>. Sed <i>tempus vestrum</i>, idest mundi
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265 gloria, <i>semper est paratum</i>. Rationem huius diversitatis
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266 temporis assignat cum dicit <i>non potest mundus odisse vos; me
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267 autem odit</i>. Ideo enim mundani habent tempus gloriae paratum,
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268 quia eadem amant quae mundus amat, et mundo consentiunt. Sancti
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269 vero qui quaerunt gloriam spiritualem, non habent hoc tempus
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270 paratum, quia quaerunt quae mundo displicent, scilicet paupertatem,
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271 luctum, esuriem et huiusmodi. Vituperant etiam quae mundus amat:
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272 immo ipsum mundum contemnunt; Gal. ult., v. 14: <i>mihi mundus
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273 crucifixus est, et ego mundo</i>. Et ideo dicit <i>non potest
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274 mundus odisse vos</i>; quasi diceret: ideo paratum est tempus
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275 gloriae vestrae, quia mundus non odit vos, qui convenitis cum eo,
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276 et omne animal diligit sibi simile. <i>Sed me odit</i>; et ideo
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277 tempus meum non semper est paratum. Et ratio odii est, <i>quia ego
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278 testimonium perhibeo de illo</i>, scilicet mundo, quia opera
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279 <i>eius mala sunt</i>; idest, non praetermitto mundanos homines
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280 redarguere, licet sciam ex hoc odium incurrere et mortem intentari.
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281 Amos c. V, X: <i>odio habuerunt corripientem in porta</i>, illi
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282 scilicet qui amant malitiam. Et Prov. IX, 8: <i>noli arguere
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283 derisorem</i>. Sed numquid non mundani aliqui odio habentur a
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284 mundo, idest ab alio mundano? Responsio. Dicendum, quod in
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285 particulari mundanus quidem unus habetur odio ab alio, inquantum
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286 habet ea quae ipse vellet habere, vel impedit eum in his quae sunt
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287 de gloria mundi; sed inquantum mundanus, nullus oditur a mundo.
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288 Sancti vero universaliter odiuntur a mundo, quia contrariantur ei:
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289 et si aliquis de mundo eos diligat, hoc non est inquantum est de
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290 mundo, sed inquantum est in eo aliquid spirituale. Recusat autem
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291 dominus ascendere, cum dicit <i>vos ascendite ad diem festum hunc;
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292 ego autem non ascendam</i>. Sicut enim sunt duae gloriae, ita duo
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293 diversa festa. Mundani enim habent festa temporalia, scilicet
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294 gaudere et epulari, et huiusmodi exteriores delicias. Is. XXII, 12:
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295 <i>vocavit dominus ad lamentum et ad planctum, ad calvitium et ad
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296 cingulum sacci: et ecce gaudium et laetitia occidere vitulos, et
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297 iugulare arietes, comedere carnes, et bibere vinum</i>; ibid. I,
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298 14: <i>solemnitates vestras odivit anima mea</i>. Sancti vero
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299 habent festa spiritualia, quae in delectationibus spiritus
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300 consistunt. Is. XXXIII, 20: <i>respice Sion civitatem solemnitatis
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301 vestrae</i>. Et ideo dicit <i>vos</i>, qui gloriam mundi quaeritis,
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302 <i>ascendite ad diem festum hunc</i>, idest ad festa laetitiae
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303 temporalis; <i>ego autem non ascendam ad diem festum istum</i>, sed
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304 ad diem festum solemnitatis aeternae; et hoc, <i>quia meum
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305 tempus</i>, scilicet gloriae verae, quod erit permanens in aeternum
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306 gaudium sine fine, aeternitas sine labore, claritas sine nube,
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307 <i>nondum impletum est</i>. Secundum Chrysostomum, servata eadem
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308 divisione, exponitur sic: scilicet quod fratres domini
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309 conspiraverant in mortem Christi cum Iudaeis, unde inducebant eum
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310 ad eundum, volentes eum prodere et tradere Iudaeis. Et ideo dicit
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311 <i>tempus meum</i>, scilicet crucis et mortis, <i>nondum
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312 advenit</i>, ut vadam in Iudaeam, et occidar; <i>tempus autem
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313 vestrum semper est paratum</i>, quia sine periculo conversari
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314 poteritis cum eis. Et huius ratio est, quia non possunt odire vos,
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315 zelantes eadem et amantes cum eis: <i>me autem odit: quia ego
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316 testimonium perhibeo de illo, quia opera eius mala sunt</i>. Per
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317 quod patet quod Iudaei non propter solutionem sabbati, sed propter
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318 publicam redargutionem me odiunt. <i>Vos ergo ascendite ad diem
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319 festum hunc</i> scilicet ad principium festi (nam septem diebus
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320 celebrabatur, ut dictum est), <i>ego autem non ascendam ad diem
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321 festum istum</i>, scilicet vobiscum, scilicet ad principium festi,
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322 <i>quia nondum tempus meum est impletum</i>, in quo patiar: nam in
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323 futuro Pascha crucifigendus erat. Ideo autem non ascendit cum eis,
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324 ut posset magis latere et cetera.</p>
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325 <br />
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326 <div class="D">Lectio 2</div>
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327 <p title="Super Io., cap. 7 l. 2"><a name="87467"><span class=
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328 "ref">[87467] Super Io., cap. 7 l. 2</span></a> Postquam egit
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329 Evangelista de incitatione qua cognati domini inducebant Christum
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330 ut ascenderet in Iudaeam, et posuit Christi responsionem, hic
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331 consequenter agit de ascensu eius, et primo ponitur dilatio
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332 ascensus Christi; secundo ordo eius; tertio ascensionis modus.
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333 Dilatio quidem ponitur cum dicit <i>haec cum dixisset</i>, scilicet
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334 quae respondit, <i>mansit ipse in Galilaea</i>, non ascendens cum
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335 cognatis ad diem festum, ut verificaretur verbum suum, quod
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336 dixerat: <i>ego non ascendam ad diem festum istum</i>. Num. c.
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337 XXIII, 19: <i>non est Deus ut homo, ut mentiatur, neque ut filius
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338 hominis, ut mutetur</i>. Ordo vero eius ponitur cum dicit <i>ut
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339 autem ascenderunt fratres eius</i>, idest cognati, <i>tunc et ipse
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340 ascendit</i> et cetera. Sed hoc videtur contra illud quod supra
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341 dixit: <i>ego autem non ascendam</i>; cum apostolus dicat II Cor.
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342 I, 19: <i>Christus Iesus qui in vobis praedicatus est per nos (...)
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343 non fuit in illo est et non, sed est in illo fuit</i>. Respondeo
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344 dicendum primo, quod festum Scenopegiae septem diebus agebatur, ut
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345 dictum est. Dominus autem dixit supra: <i>ego autem non ascendam ad
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346 diem festum hunc</i>, idest ad principium festi. Hoc autem quod hic
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347 dicitur <i>ad diem festum</i>, intelligendum est quantum ad
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348 intermedios dies, unde et sequitur: <i>iam autem die festo
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349 mediante</i>. Et sic patet quod factum Christi non contrariatur
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350 eius dicto. Secundo vero, ut Augustinus dicit, isti volebant quod
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351 Christus ascenderet in Iudaeam, ut quaesiturus gloriam temporalem,
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352 et sic dixit eis: <i>non ascendam ad diem festum hunc</i>, hoc modo
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353 sicut vos vultis. Sed ipse ascendit ad diem festum, quasi docturus
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354 turbas et instructurus de gloria sempiterna. Tertio, secundum
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355 Chrysostomum, quia supra dixit <i>non ascendam ad diem festum
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356 hunc</i>, passurus et moriturus, ut ipsi volebant; et tamen ipse
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357 ascendit ad diem festum non ut pateretur, sed ut alios erudiret.
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358 Modus ascensus ostenditur <i>non in manifesto, sed quasi in
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359 occulto</i>. Et huius ratio triplex est. Una, secundum
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360 Chrysostomum, ne magis suam divinitatem denudans, incarnatio eius
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361 minus certa esset, ut dictum est supra, et ut auferat verecundiam
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362 latendi iustis hominibus, quando non possunt persecutores suos
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363 publice detinere; et ideo dicit <i>quasi in occulto</i>, ut
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364 ostendat hoc esse dispensatione factum. Is. XLV, 15: <i>vere tu es
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365 Deus absconditus</i>. Alia, secundum Augustinum, ut scilicet
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366 daretur intelligi quod Christus occultus est in figuris veteris
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367 testamenti. Is. VIII, 17: <i>expectavi dominum, qui abscondit
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368 faciem</i>, idest manifestam notitiam, <i>suam a domo Iacob: unde
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369 et usque in hodiernum diem velamen habent positum super cor
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370 eorum</i>, ut dicitur II Cor. III, 15. Ideo omnia quae dicta sunt
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371 antiquo populo illi, umbrae fuerunt futurorum bonorum, ut dicitur
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372 Hebr. X, 1. Ut ergo ostendat quod etiam ipsum festum esset figura,
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373 ideo ascendit in occulto. Scenopegia, ut dictum est, erat festum
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374 tabernaculorum. Ille ergo hoc festum celebrat qui se in mundo isto
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375 intelligit peregrinum. Alia ratio est, ut doceat nos bona quae
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376 facimus occultare debere, non quaerentes favorem hominum, nec
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377 pompas stipantium turbarum desiderantes, secundum illud Matth. c.
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378 VI, 1: <i>attendite ne iustitiam vestram faciatis coram hominibus,
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379 ut videamini ab eis</i>. Consequenter cum dicit <i>Iudaei ergo
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380 quaerebant eum in die festo</i> ponit occasionem manifestandi
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381 originem doctrinae spiritualis, et ponit duas occasiones unam
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382 causatam ex dissensione turbarum, aliam ex admiratione earum, ibi
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383 <i>iam autem die festo mediante, ascendit Iesus in templum</i> et
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384 cetera. Dissensio turbarum erat circa opinionem de Christo; unde
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385 circa hoc tria facit. Primo proponit id in quo omnes conveniebant;
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386 secundo illud in quo differebant, ibi <i>et murmur multus erat in
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387 turba de eo</i>; tertio quorum opinio inter eos praevalebat, ibi
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388 <i>nemo tamen palam loquebatur de illo propter metum Iudaeorum</i>.
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389 Conveniebant autem omnes in hoc quod <i>quaerebant eum in die
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390 festo, et dicebant: ubi est ille?</i> Patet quod ex multo odio et
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391 inimicitia neque eum nominare volebant. Gen. XXXVII, 4: <i>oderant
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392 eum, nec poterant ei quidquam pacifice loqui</i>. Differebant
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393 autem, quia quidam quaerebant desiderio addiscendi, secundum illud
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394 Ps. LXVIII, 33: <i>quaerite eum, et vivet anima vestra</i>; alii
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395 quaerebant eum desiderio malignandi, secundum illud Ps. XXXIX, 14:
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396 <i>quaerunt animam meam ut auferant eam</i>. Et ideo <i>murmur erat
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397 multus in turba</i>, de contentione quae erat <i>de eo</i> in
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398 turba. Et licet murmur sit generis neutri, tamen Hieronymus ponit
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399 in masculino, quia hoc habebat antiqua grammatica, vel ut ostendat
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400 divinam Scripturam non subiacere regulis Prisciani. Et erat
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401 dissensio, quia <i>quidam</i>, de turba, illi scilicet qui habebant
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402 rectum cor, <i>dicebant</i>, de Christo, <i>quia bonus est</i>. Ps.
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403 LXXII, 1: <i>quam bonus Israel Deus his qui recto sunt corde</i>.
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404 Thren. c. III, 25: <i>bonus est dominus sperantibus in eum, animae
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405 quaerenti illum. Alii</i>, scilicet qui erant male dispositi,
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406 <i>dicebant, non</i>, scilicet non est bonus. Datur autem per hoc
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407 intelligi, quod multitudo opinabatur eum bonum; sed principes
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408 sacerdotum opinabantur eum malum, et ideo dicunt <i>sed seducit
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409 turbas</i>. Lc. XXIII, 2: <i>hunc invenimus subvertentem gentem
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410 nostram</i>; Matth. XXVII, 63: <i>recordati sumus quod seductor
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411 ille dixit</i> et cetera. Sciendum est autem, quod seducere est
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412 seorsum ducere: potest autem homo duci seorsum vel a veritate, vel
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413 a falsitate; et utroque modo potest dici aliquis seductor. Vel
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414 inquantum seorsum ducit a veritate; et hoc modo non competit
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415 Christo, quia ipse est veritas etc., infra XIV, 6. Vel a falsitate;
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416 et hoc modo Christus seductor dicitur; Ier. XX, 7: <i>seduxisti me,
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417 domine, et seductus sum: fortior me fuisti, et invaluisti</i>. Et
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418 utinam sic omnes seductores vocemur et simus, ut dicit Augustinus.
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419 Magis autem seductor dicitur qui a veritate seducit et decipit:
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420 quia ille dicitur seorsum duci, qui trahitur a via communi. Veritas
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421 autem communis via est; haeresis vero et via malorum, diverticula
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422 quaedam sunt. Praevalet autem opinio malorum, scilicet principum
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423 sacerdotum, unde sequitur <i>nemo tamen palam loquebatur</i>. Et
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424 hoc, quia turbae comprimebantur propter metum principum sacerdotum;
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425 quia, ut dicitur infra IX, v. 22, <i>si quis confiteretur ipsum
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426 esse Christum, extra synagogam fiebat</i>. Ex quo patet eorum qui
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427 principabantur malitia, qua Christo insidiabantur, et eorum qui
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428 subiiciebantur, scilicet plebis, quia non habebant libertatem
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429 dicendi quod sentiunt. Consequenter cum dicit <i>iam autem die
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430 festo mediante, ascendit Iesus in templum</i>, ponitur secunda
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431 occasio manifestandi doctrinam, quae sumitur ex admiratione
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432 turbarum: et primo ponitur admirationis materia; secundo ipsa
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433 admiratio; et tertio admirationis ratio. Materia quidem
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434 admirationis est doctrina Christi; unde et circa hanc ponitur et
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435 tempus et locus. Tempus, cum dicit <i>iam autem die festo
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436 mediante</i>; idest cum illius festi tot dies remansissent quot
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437 effluxerant, unde cum septem diebus ageretur festum, dicitur hoc
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438 fuisse quarto die. Et quidem in hoc quod se occultavit, humanitatis
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439 Christi est indicium, et nostrae virtutis documentum, ut dictum
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440 est; hoc autem quod se propalavit, nec eum tenere potuerunt,
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441 divinitatis est ostensivum. Ideo autem in medio festivitatis
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442 tempore ascendit, quia in principio festi omnes magis attenti sunt
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443 his quae festi sunt. Boni quidem ad cultum Dei, alii vero ad
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444 vanitates et lucra. Sed circa medium temporis, his quae festi sunt
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445 expeditis, magis parati sunt ad doctrinam. Ut ergo eos attentiores
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446 et paratiores ad doctrinam inveniret, non in primis diebus
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447 ascendit. Similiter etiam quia hoc congruit ordini doctrinae
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448 Christi: quia non in fine mundi, nec in principio, sed in medio
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449 tempore venit instruere homines de regno Dei, secundum illud Habac.
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450 III, 2: <i>in medio annorum notum facies</i>. Locus autem doctrinae
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451 ostenditur cum dicit <i>in templum</i>, ubi docebat propter duo;
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452 scilicet ut ostenderet se docere veritatem quam calumniari non
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453 poterant, et quae erat omnibus necessaria: infra XVIII, 20: <i>ego
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454 in occulto locutus sum nihil</i>; secundo vero quia templum, cum
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455 sit locus sacer, conveniens est doctrinae Christi sanctissimae. Is.
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456 II, 3: <i>venite, ascendamus ad montem domini, et ad domum Dei
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457 Iacob; et docebit nos vias suas, et ambulabimus in semitis
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458 eius</i>. Quid autem doceret Christus, praetermittit Evangelista;
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459 quia, ut dictum est, non omnia facta et verba domini exprimunt
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460 Evangelistae, sed ea quae commotionem et contradictionem in populo
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461 faciebant. Et ideo hic mentionem facit de commotione populi ex ipsa
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462 doctrina: quia scilicet qui ante dixerant <i>seducit turbas</i>,
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463 postea ex ipsa doctrina admiratione moventur. Et ideo consequenter
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464 cum dicit <i>et mirabantur Iudaei</i>, ponitur ipsorum admiratio.
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465 Nec mirum, quia hoc dicitur in Ps. CXVIII, 129: <i>mirabilia
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466 testimonia tua</i>. Verba enim Christi verba sunt sapientiae
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467 divinae. Ratio autem admirationis subditur cum dicit <i>quomodo hic
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468 litteras scit cum non didicerit?</i> Sciebant enim Iesum filium
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469 esse pauperis mulieris; et putabatur filius fabri, qui de labore
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470 suo vivens, non insisteret studio litterarum, sed potius operi
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471 manuali; secundum illud Ps. LXXXVII, 16: <i>pauper sum ego, et in
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472 laboribus a iuventute mea</i>. Et ideo cum audiunt eum docere et
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473 disputare, mirantur dicentes <i>quomodo hic litteras scit, cum non
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474 didicerit?</i> Simile habetur Matth. XIII, 54: <i>unde huic
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475 sapientia et virtutes? Nonne hic est filius fabri?</i> Posito loco
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476 et occasionibus manifestandi doctrinae spiritualis originem, hic
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477 consequenter ipsius doctrinae originem manifestat, et primo
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478 ostendit originem spiritualis doctrinae esse a Deo; secundo invitat
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479 ad susceptionem eius, ibi <i>in novissimo magnae festivitatis die
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480 stabat Iesus et clamabat</i>. Circa primum duo facit. Primo
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481 ostendit originem doctrinae; secundo originem docentis, ibi
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482 <i>dicebant ergo quidam ex Ierosolymis</i> et cetera. Circa primum
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483 duo facit. Primo ostendit originem doctrinae; secundo excludit
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484 obiectionem, ibi <i>nonne Moyses dedit vobis legem?</i> Circa
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485 primum duo facit. Primo ostendit originem doctrinae; secundo
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486 probat, ibi <i>si quis voluerit voluntatem eius facere, cognoscet
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487 de doctrina</i>. Dicit ergo <i>respondit eis Iesus et dixit</i>,
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488 quasi dicat: vos admiramini unde habeam scientiam; sed ego dico,
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489 quod <i>mea doctrina non est mea</i>. Si dixisset doctrina quam ego
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490 dico, non est mea nulla esset quaestio; sed quod dicit <i>mea non
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491 est mea</i>, videtur contradictionem implicare. Sed hoc solvitur,
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492 quia hoc dici potest multipliciter. Unde sua doctrina aliquo modo
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493 potest dici sua, et aliquo modo non sua. Si enim intelligatur de
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494 Christo filio Dei, sic cum doctrina uniuscuiusque nihil aliud sit
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495 quam verbum eius, filius autem Dei sit verbum eius: sequitur ergo
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496 quod doctrina patris sit ipse filius. Idem autem verbum est sui
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497 ipsius per identitatem substantiae. Quid enim tuum est nisi tu
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498 ipse? Est autem non suum per originem. Quid enim non tuum quam tu,
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499 si alicuius es, quod es? Ut Augustinus dicit. Hoc ergo breviter
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500 videtur dixisse <i>mea doctrina non est mea</i>; ac si diceret: ego
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501 non sum a meipso. In quo haeresis Sabelliana confunditur, qui
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502 dicere ausi sunt ipsum esse filium qui est pater. Vel <i>mea
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503 doctrina</i>, quam ego pronuntio verbo creato, <i>non est mea, sed
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504 eius qui misit me</i>, patris; idest, non est mihi a me ipso, sed a
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505 patre, quia etiam cognitionem filius per aeternam generationem
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506 habet a patre; Matth. II, 27: <i>omnia tradita sunt mihi a patre
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507 meo</i>. Si vero intelligatur de Christo filio hominis, tunc dicit
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508 <i>mea doctrina</i>, quam ego habeo secundum animam creatam, et
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509 profero corporis ore, <i>non est mea</i>, idest, non est mihi a
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510 meipso, sed a Deo: quia omne verum, a quocumque dicatur, a spiritu
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511 sancto est. Sic ergo, secundum Augustinum I de Trin., secundum
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512 aliquid suam dixit doctrinam, et secundum aliquid non suam:
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513 secundum formam Dei suam, secundum formam servi non suam. Ex quo
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514 habemus exemplum, quod omnem cognitionem nostram cum gratiarum
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515 actione recognoscamus a Deo; I Cor. IV, 7: <i>quid habes quod non
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516 accepisti? Si autem accepisti, quid gloriaris, quasi non
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517 acceperis?</i> Consequenter cum dicit <i>si quis voluerit
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518 voluntatem eius facere, cognoscet de doctrina</i> etc., probat suam
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519 doctrinam esse a Deo: et hoc dupliciter. Primo ex iudicio recte
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520 sentientium; secundo ex sua intentione, ibi <i>qui a semetipso
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521 loquitur, gloriam propriam quaerit</i>. Circa primum sciendum est,
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522 quod iudicio illius standum est, utrum aliquis bene operetur in
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523 aliqua arte, qui est expertus in arte illa: sicut an aliquis bene
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524 loquitur Gallice, standum est iudicio eius qui est peritus in
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525 lingua Gallica. Secundum hoc ergo dicit dominus: illius iudicio
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526 standum est, an doctrina mea sit a Deo, qui est expertus in rebus
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527 divinis, talis enim recte potest de his iudicare; I Cor. II, 14:
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528 <i>animalis homo non percipit ea quae sunt spiritus Dei,
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529 spiritualis autem iudicat omnia</i>. Et ideo dicit: quia vos
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530 alienati estis a Deo, ideo non cognoscitis de doctrina utrum ex Deo
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531 sit. Sed <i>si quis voluerit voluntatem eius</i>, idest Dei,
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532 <i>facere</i>, iste potest cognoscere utrum doctrina haec sit a
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533 Deo, <i>an ego a meipso loquar</i>. Ille quidem a seipso loquitur
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534 qui falsum dicit; quia, sicut dicitur infra VIII, 44, <i>cum
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535 loquitur mendacium, ex propriis loquitur</i>. Vel aliter, secundum
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536 Chrysostomum. Voluntas enim Dei est pax, caritas et humilitas
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537 nostra; unde Matth. V, 9, dicitur: <i>beati pacifici, quoniam filii
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538 Dei vocabuntur</i>. Studium autem contentionis frequenter pervertit
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539 mentem hominis, intantum ut verum aestimet falsum. Unde deposito
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540 contentionis spiritu, rectius habetur certitudo veritatis; Iob. VI,
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541 29: <i>respondete, obsecro, absque contentione, et loquentes id
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542 quod iustum est, iudicate</i>. Et ideo dicit dominus: si quis vult
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543 recte de doctrina mea iudicare, faciat voluntatem eius; idest,
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544 deponat iram, invidiam et odium quod sine causa in me habet. Et
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545 nihil est quod prohibeat eum cognoscere, <i>utrum ex Deo sit an ego
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546 a meipso loquar</i>, idest quod Dei verba sunt quae loquor. Vel
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547 aliter, secundum Augustinum. Voluntas Dei est ut faciamus opera
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548 eius, sicut voluntas patrisfamilias est ut operarii faciant opus
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549 eius. Opus autem Dei est ut credamus in eum quem ipse misit; supra
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550 VI, 29: <i>hoc est opus Dei ut credatis in eum quem ille misit</i>.
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551 Ideo dicit <i>si quis voluerit facere voluntatem eius</i>, scilicet
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552 Dei, idest credere in me, iste <i>cognoscet an doctrina mea sit ex
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553 Deo</i>. Is. c. VII, 9, secundum aliam litteram: <i>nisi
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554 credideritis, non intelligetis</i>. Consequenter cum dicit <i>qui a
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555 semetipso loquitur, gloriam propriam quaerit</i>, probat idem ex
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556 sua intentione. Et ponit duplicem intentionem per quam intelligitur
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557 duplex origo doctrinae. Dictum est autem aliquos loqui a se,
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558 aliquos vero loqui non a se. Loquitur autem non a se quicumque
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559 studet loqui veritatem. Omnis veritatis cognitio ab alio est: vel
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560 per modum quidem disciplinae, ut a magistro; vel per modum
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561 revelationis, ut a Deo; vel per inventionem, ut ab ipsis rebus,
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562 quia, ut dicitur Rom. I, 20: <i>invisibilia Dei per ea quae facta
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563 sunt, intellecta conspiciuntur</i>. Sic ergo quocumque istorum
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564 modorum cognitio aliqua habeatur, non est homini a se. A se autem
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565 loquitur qui ea quae dicit nec a rebus nec ex doctrina humana
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566 accepit, sed de corde suo; Ier. XXIII, 16: <i>visionem cordis sui
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567 loquuntur</i>; Ez. XIII, 3: <i>vae prophetis insipientibus qui
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568 vaticinantur de corde suo</i>. Sic ergo confingere aliquid a se
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569 ipso, est propter humanam gloriam: quia, sicut Chrysostomus dicit,
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570 qui aliquam propriam vult instruere doctrinam, propter nihil aliud
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571 hoc vult quam ut gloriam acquirat. Et hoc est quod dominus dicit,
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572 probans doctrinam suam a Deo esse. <i>Qui a semetipso loquitur</i>,
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573 de certa cognitione veritatis quae est ab alio, iste <i>quaerit
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574 gloriam propriam</i> propter quam et propter superbiam, haereses et
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575 falsae opiniones introducuntur. Et hoc competit Antichristo; II
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576 Thess. II, 4: <i>qui adversatur, et extollitur supra omne quod
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577 dicitur Deus aut quod colitur</i>. Sed <i>qui quaerit gloriam eius
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578 qui misit illum</i>, sicut ego quaero, (infra VIII, v. 50: <i>ego
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579 gloriam meam non quaero) hic verax est, et iniustitia in illo non
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580 est</i>. Verax sum, quia doctrina mea continet veritatem;
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581 iniustitia in me non est, quia alterius gloriam non usurpo. Et, ut
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582 dicit Augustinus, magnum nobis praebuit humilitatis exemplum, dum
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583 habitu inventus ut homo, quaerit gloriam patris, non suam: quod tu
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584 homo facere debes. Quando aliquid boni facis, gloriam tuam quaeris;
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585 quando aliquid mali facis, Deo calumniam meditaris. Patet autem
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586 quod gloriam suam non quaerebat; quia si non fuisset adversarius
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587 principibus sacerdotum, non fuissent eum persecuti. Sic ergo
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588 Christus, et quicumque gloriam Dei quaerit, habet quidem in
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589 intellectu cognitionem, Matth. XX, 16: <i>magister, scimus quia
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590 verax es</i>, et ideo dicit <i>hic verax est</i>: in effectu autem
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591 rectam intentionem, unde dicit <i>et iniustitia in illo non
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592 est</i>. Iniustitia enim est quod homo usurpet sibi alienum; gloria
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593 autem est propria solius Dei: qui ergo sibi quaerit gloriam,
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594 iniustus est. Consequenter cum dicit <i>nonne Moyses dedit vobis
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595 legem?</i> Excludit obiectionem. Posset enim aliquis dicere
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596 Christo, quod ideo doctrina sua non esset a Deo, quia sabbatum
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597 solvit, secundum illud infra IX, 16: <i>non est hic homo a Deo, qui
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598 sabbatum non custodit</i>. Et hoc intendit excludere; unde circa
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599 hoc tria facit. Primo excusat se, arguendo ex parte accusantium;
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600 secundo ostenditur eorum iniqua responsio, ibi <i>respondit
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601 turba</i> etc.; tertio excusat se per rationem, ibi <i>respondit
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602 Iesus, et dixit eis: unum opus feci, et omnes miramini</i>. Dicit
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603 ergo: dato, ut vos dicitis, quod doctrina mea non sit a Deo, quia
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604 legem non servo, sabbatum solvens; tamen vos non habetis causam
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605 accusandi, cum sitis in simili delicto. Unde dicit <i>nonne Moyses
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606 dedit vobis</i>, idest populo vestro, <i>legem?</i> Et tamen
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607 <i>nemo ex vobis facit</i>, idest servat, legem; Act. VII, 53:
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608 <i>accepistis legem in dispositione Angelorum, et non
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609 custoditis</i>. Unde et Petrus, Act. XV, 10: <i>hoc est onus quod
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610 neque nos, neque patres nostri portare potuerunt</i>. Si ergo non
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611 servatis legem, quare propter transgressionem eius vultis me
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diff changeset
612 interficere? Non enim propter hoc facitis, sed propter odium:
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613 alioquin si propter zelum legis faceretis, ipsi vos servaretis eam;
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diff changeset
614 Sap. II, 12: <i>circumveniamus iustum, quoniam inutilis est nobis,
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615 et contrarius est operibus nostris, et improperat nobis peccata
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616 legis</i>; et sequitur: <i>morte turpissima condemnemus eum</i>.
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617 Vel dicendum, quod non servatis legem quam Moyses dedit vobis: et
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618 hoc patet in eo quod me vultis interficere, quod est contra legem;
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619 Ex. XX, 13: <i>non occides</i>. Vel aliter, secundum Augustinum:
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620 non facitis legem, quia in lege ipse contineor; supra V, 46: <i>si
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621 crederetis Moysi, crederetis forsitan et mihi: de me enim ille
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622 scripsit</i>. Sed vos vultis me interficere. Consequenter ponitur
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diff changeset
623 iniqua responsio turbae, cum dicit <i>respondit turba, et dixit:
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624 Daemonium habes</i>. Vero autem turba respondet non pertinentia ad
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diff changeset
625 ordinem, sed ad perturbationem, ut dicit Augustinus: eum enim
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diff changeset
626 dicunt Daemonium habere qui Daemones expellit, Matth. XII, 24. Et
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diff changeset
627 ideo consequenter cum dicit <i>unum opus feci, et omnes
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628 miramini</i>, dominus in sua veritate tranquillus, confutat eos,
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629 excusans se per rationem, et primo commemorat eis factum propter
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630 quod turbantur; secundo ostendit eos non debere turbari, ibi
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631 <i>propterea Moyses dedit vobis circumcisionem</i>; tertio inducit
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632 eos ad iustum iudicium, ibi <i>nolite iudicare secundum faciem</i>
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633 et cetera. <i>Respondit ergo Iesus, et dixit eis: unum opus feci,
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634 et omnes miramini</i>. Non reddit convicio convicium, nec repulit,
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635 quia <i>cum malediceretur, non maledicebat</i>: sed eis opus
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diff changeset
636 commemorat de curatione paralytici, de quo omnes admirabantur, non
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637 admiratione devotionis, secundum illud Is. LX, 5: <i>videbis, et
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638 afflues, et mirabitur, et dilatabitur cor tuum</i>, sed admiratione
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diff changeset
639 turbationis, secundum illud Sap. V, v. 2: <i>videntes turbabuntur
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640 timore horribili, et mirabuntur in subitatione insperatae
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641 salutis</i>. Si ergo propter unum opus miramini, idest cum
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642 turbatione turbamini, quid faceretis si omnia opera mea videretis?
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643 Nam, ut dicit Augustinus, ipsius opera erant quae in mundo
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644 videbant: omnes etiam infirmi per eum sanantur; Ps. CVI, 20:
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645 <i>misit verbum suum, et sanavit eos</i>; Sap. XVI, 12: <i>nec
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646 herba nec malagma sanavit eos; sed tuus, domine, sermo, qui sanat
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647 omnia</i>. Ideo ergo turbamini, quia unum tantum opus videtis, et
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648 non omnia. Consequenter cum dicit <i>propterea Moyses dedit vobis
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649 circumcisionem</i>, convincit eos de iniusta turbatione, et primo
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650 ponit mandatum eis datum a Moyse; secundo opus eorum; et tertio
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651 arguit ex utroque. Mandatum autem Moysi est de circumcisione; et
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652 ideo dicit <i>propterea</i>, idest ad significandum mea opera,
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653 <i>Moyses dedit vobis circumcisionem</i>. Nam circumcisio in signum
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654 data est, ut habetur Gen. XVII, 2: <i>erit vobis in signum foederis
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655 inter me et vos</i>: significabat enim Christum; et ideo semper
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656 data est in membro generationis, quia ex Abraham secundum carnem
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657 descensurus erat Christus, qui spiritualem circumcisionem, idest
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658 mentis et corporis, facit. Vel ideo in ipso membro fiebat, quia
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659 data est contra peccatum originale. Quod autem Moyses dederit
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660 circumcisionem, expresse non habetur, nisi Ex. XVII, 44: <i>omnis
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661 servus emptitius circumcidetur</i>. Et licet Moyses dederit
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662 circumcisionem, non tamen quasi eam instituens: quia non ipse
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663 primus accepit circumcisionis mandatum, sed Abraham, ut habetur
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diff changeset
664 Gen. XVII, 10. Factum autem Iudaeorum est quia in sabbato
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665 circumcidebant; et hoc est quod dicit <i>et sabbato
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666 circumciditis</i> et cetera. Et hoc ideo, quia Abrahae mandatum
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667 est, ut octavo die circumcideretur puer; Gen. XXI, 4:
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668 <i>circumcidit eum die octavo, sicut praeceperat ei Deus</i>. A
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diff changeset
669 Moyse autem praeceptum erat eis quod nihil operis facerent in die
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670 sabbati. Contingebat autem aliquando quod octavus dies necessitatis
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671 veniret in die sabbati; et sic circumcidentes puerum ipso die,
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672 mandatum Moysi solvebant, propter mandatum patrum. Et ideo ex his
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673 arguit dominus cum dicit <i>si circumcisionem accipit homo in
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674 sabbato, ut non solvatur lex Moysi; mihi indignamini, quia totum
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675 hominem sanum feci in sabbato?</i> Ubi notandum est, quod hoc
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diff changeset
676 argumentum efficaciam habet ex his tribus considerationibus, quarum
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677 duae sunt expressae, sed tertia subintelligitur. Videmus enim
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678 primo, quod quamvis mandatum Abrahae prius fuerit, tamen mandatum
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679 Moysi de observatione sabbati non praeiudicabat priori, scilicet
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680 mandato de circumcisione; Gal. III, 17: <i>dico autem, testamentum
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681 confirmatum a Deo, quae post quadringentos et triginta annos facta
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682 est lex, non irritum facit</i>. Et ideo ex hoc arguit: quia licet
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683 in humanis legibus posteriora praeiudicent prioribus, tamen in
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684 divinis priora sunt maioris auctoritatis. Et ideo praecepto facto
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685 Abrahae de circumcisione non praeiudicat praeceptum Moysi de
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686 observatione sabbati. Multo ergo minus praeiudicat mihi, qui facio
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687 quod dispositum est a Deo ante mundi constitutionem de salute
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688 hominum in sabbato figurata. Alia consideratio est, quia Iudaei
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689 mandatum habebant ut non operarentur in sabbato; et tamen Iudaei
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690 operabantur quae ad salutem particularem erant. Dicit ergo: si vos,
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691 quibus mandatum est ut nihil operemini in sabbato, circumcisionem
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692 accipitis ipso die, quae est quaedam particularis salus (unde et in
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693 membro particulari fiebat), et hoc facitis, <i>ut non solvatur lex
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694 Moysi</i> (ex quo patet, ea quae ad salutem pertinent in sabbato
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695 praetermittenda non esse): ergo multo magis debet homo facere ipso
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696 die ea quae sunt ad universalem salutem. Non ergo debetis mihi
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697 indignari, <i>quia totum hominem sanum feci in sabbato</i>. Tertia
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698 consideratio est, quia utrumque mandatum fuit figura: nam <i>omnia
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699 in figura contingebant illis</i>, I Cor. X, 11. Si ergo figura,
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700 scilicet mandatum de observatione sabbati, non praeiudicat figurae,
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701 scilicet mandato circumcisionis, multo minus praeiudicat veritati.
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702 Nam circumcisio ipsum dominum figurabat, ut dicit Augustinus. Ideo
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703 autem dicit <i>totum hominem</i>, quia, cum Dei perfecta sint
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704 opera, curatus est ut sanus esset in corpore, et credidit ut sanus
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705 esset in anima. Consequenter cum dicit <i>nolite iudicare secundum
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706 faciem</i> etc., reducit eos ad iustum examen sui: ut scilicet non
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707 secundum faciem iudicent, sed iustum iudicium. Dicitur autem quis
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708 iudicare secundum faciem dupliciter. Nam iudex iudicat secundum
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709 allegata; I Reg. XV, 7: <i>homines vident ea quae apparent</i>. Sed
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710 in hoc potest esse deceptio; et ideo dicit <i>nolite iudicare
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711 secundum faciem</i>, idest secundum illud quod statim apparet, sed
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712 diligenter inquirite; Iob XXIX, 16: <i>causam quam nesciebam
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713 diligenter investigabam</i>; Is. XI, 3: <i>non secundum visionem
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714 oculorum iudicabit</i>. Vel aliter <i>nolite iudicare secundum
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715 faciem</i>, idest nolite accipere personam in iudicio: hoc enim est
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716 prohibitum omnibus iudicantibus; Ex. XXIII, 6: <i>non accipiens
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717 personam pauperis in iudicio</i>; Mal. II, 9: <i>faciem accipitis
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718 in iudicio</i>. Accipere autem personam in iudicio est
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719 praetermittere iustum iudicium propter amorem, seu reverentiam, seu
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720 timorem, seu conditionem personae, quae non faciunt ad causam.
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721 Dicit ergo <i>nolite iudicare</i>, quasi dicat: non quia Moyses
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722 apud vos habet maiorem gloriam quam ego, ex personarum dignitate
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723 feratis sententiam, sed a rerum natura: quia ea quae ego facio,
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724 maiora sunt quam ea quae fecit Moyses. Sed notandum, secundum
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725 Augustinum, quod ille non iudicat partialiter, qui aequaliter
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726 diligit. Non enim cum homines diverso modo pro suis gradibus
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727 honoramus, timendum est ne personam accipiamus.</p>
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728 <br />
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729 <div class="D">Lectio 3</div>
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730 <p title="Super Io., cap. 7 l. 3"><a name="87468"><span class=
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731 "ref">[87468] Super Io., cap. 7 l. 3</span></a> Postquam egit de
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732 origine doctrinae, consequenter agit de origine docentis, et primo
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diff changeset
733 Christus ostendit suum principium a quo procedit; secundo suum
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734 finem ad quem vadit, ibi <i>adhuc modicum tempus vobiscum sum</i>.
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735 Circa primum tria facit. Primo proponitur dubitatio turbarum de
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diff changeset
736 origine; secundo ponitur doctrina ipsius originis, ibi <i>clamabat
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737 ergo Iesus in templo</i>; tertio ponitur effectus doctrinae, ibi
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738 <i>quaerebant ergo eum apprehendere</i>. Circa primum tria facit.
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739 Primo ponitur admiratio turbae; secundum eorum suspicio, ibi
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740 <i>numquid vere cognoverunt principes quia hic est Christus?</i>
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diff changeset
741 Tertio inducitur eorum obiectio contra ea quae suspicabantur, ibi
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742 <i>sed scimus</i>, et cetera. Admiratio autem turbarum consurgit ex
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743 duobus. Primo ex iniquo proposito principum: secundo ex publica
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744 doctrina Christi, ibi <i>ecce palam loquitur</i>. Dictum est autem
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745 supra, quod Christus ut ostenderet infirmitatem humanae naturae,
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746 latenter ascendit ad diem festum; sed ut ostenderet suae
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747 divinitatis personam, publice docet in templo, et a persequentibus
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748 teneri non potest. Et sic, ut ait Augustinus, apparet potestas quae
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749 putabatur timiditas. Et ideo <i>dicebant quidam ex Ierosolymis</i>,
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750 quasi admirantes, nam ipsi sciebant qua saevitia quaerebatur a
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751 principibus, utpote eius familiares, et Ierosolymis existentes.
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752 Unde Chrysostomus dicit: omnibus miserabiliores erant, qui
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753 divinitatis signum videntes maximum, omnia iudicio corruptorum
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754 principum permittentes, Christum minus reverebantur, secundum illud
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755 Eccli. X, 2: <i>qualis rector civitatis, tales et inhabitantes in
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756 ea</i>. Sed tamen mirabantur qua potentia non tenebatur; unde et
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757 dicebant <i>nonne hic est quem Iudaei quaerunt</i>, idest
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758 principes, secundum illud supra V, 16, <i>propterea persequebantur
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759 eum Iudaei</i>, idest principes, <i>quia haec faciebat in
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760 sabbato</i>; Dan. c. XIII, 5: <i>egressa est iniquitas a senioribus
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diff changeset
761 populi, qui videbantur regere populum</i>. Apparet autem per hoc
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diff changeset
762 veritas sermonum Christi, et falsitas principum. Supra enim cum
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diff changeset
763 dominus diceret eis <i>quid me quaeritis interficere?</i>
495930650732 to XML, fix initial link by hand
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diff changeset
764 Negaverunt, dicentes: <i>Daemonium habes: quis te quaerit
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diff changeset
765 interficere?</i> Sed ecce quod principes negabant, isti confitentur
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parents: 30
diff changeset
766 cum dicunt <i>quem Iudaei quaerunt interficere</i>. Sic ergo
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diff changeset
767 admirantur ex iniquo proposito principum. Similiter etiam ex
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diff changeset
768 publica doctrina Christi: unde dicunt <i>ecce palam loquitur</i>,
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parents: 30
diff changeset
769 docens, scilicet Christus, quod est indicium securae veritatis;
495930650732 to XML, fix initial link by hand
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diff changeset
770 infra XVIII, 20: <i>ego palam locutus sum; et</i> tamen <i>nihil ei
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diff changeset
771 dicunt</i>, quasi repressi virtute divina. Haec est enim propria
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diff changeset
772 Dei virtus quod malorum corda ab impetu suae malitiae reprimit;
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diff changeset
773 Prov. XVI, 7: <i>cum placuerint domino viae hominis, inimicos eius
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diff changeset
774 quoque convertet ad pacem</i>. Et alibi; <i>cor regum in manu Dei:
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diff changeset
775 quocumque voluerit inclinabit illud</i>. Suspicio eorum ponitur cum
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parents: 30
diff changeset
776 dicit <i>numquid vere cognoverunt principes quia hic est
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diff changeset
777 Christus?</i> Quasi dicant: ante quaerebant eum interficere, modo
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parents: 30
diff changeset
778 invenerunt, et tamen nihil ei dicunt; non tamen mutati a propria
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diff changeset
779 sententia, quia, ut dicitur I Cor. II, 8: <i>si enim cognovissent,
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diff changeset
780 numquam dominum gloriae crucifixissent</i>: sed repressi a virtute
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diff changeset
781 divina. Obiectio autem eorum contra suspicionem subditur <i>sed
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diff changeset
782 hunc scimus unde sit</i>, quasi hoc modo arguentes: Christus debet
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diff changeset
783 habere occultam originem; sed iste habet originem manifestam: ergo
495930650732 to XML, fix initial link by hand
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diff changeset
784 non est Christus. In quo apparet eorum amentia, quia supposito quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
785 quidam etiam principes crederent Christo, non tamen eorum
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diff changeset
786 sententiam sequuntur, sed aliam corruptam proferunt; Ez. V, 5:
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diff changeset
787 <i>ista est Ierusalem, in medio gentium posui eam</i>. Sciebant
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diff changeset
788 enim Christum esse ex Maria secundum originem, sed tamen eius modum
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diff changeset
789 ignorabant; Mt. XIII, 55: <i>nonne pater eius est Ioseph, et mater
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diff changeset
790 eius dicitur Maria?</i> Sed cum dicatur Mich. V, 2: <i>ex te exiet
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parents: 30
diff changeset
791 dux, qui regat populum meum Israel</i>: quare dicunt <i>Christus
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diff changeset
792 cum venerit, nemo scit unde sit?</i> Respondeo. Dicendum quod hoc
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diff changeset
793 habent ex verbo Is. LIII, 8: <i>generationem eius quis
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parents: 30
diff changeset
794 enarrabit?</i> Sic ergo et ex prophetis habent ut sciant unde sit,
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parents: 30
diff changeset
795 secundum humanam originem; et ex eis habent quod nesciant, secundum
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diff changeset
796 divinam generationem. Consequenter cum dicit <i>clamabat ergo Iesus
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diff changeset
797 in templo</i>, manifestat suam originem, et primo ostendit secundum
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diff changeset
798 quid sua origo sit nota, et secundum quid sit ignota; secundo docet
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parents: 30
diff changeset
799 quomodo ad eius notitiam possumus pervenire, ibi <i>ego scio
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diff changeset
800 eum</i> et cetera. Circa primum duo facit. Primo ostendit quid de
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diff changeset
801 origine eius sciebant; secundo quid circa ipsum ignorabant, ibi
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diff changeset
802 <i>et a meipso non veni</i>. Noverant autem de Iesu originem suam:
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diff changeset
803 et ideo dicit <i>clamabat Iesus</i>. Clamor autem ex magnitudine
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diff changeset
804 affectus procedit. Et ideo quandoque importat turbulentiam animi
495930650732 to XML, fix initial link by hand
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diff changeset
805 interius concitati: et hoc modo non competit Christo, de quo
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diff changeset
806 scriptum est Is. XLII, 2: <i>non clamabit, nec accipiet personam,
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diff changeset
807 nec audietur vox eius foris</i>; Eccle. IX, 17: <i>verba sapientium
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diff changeset
808 audiuntur in silentio</i>. Quandoque importat magnitudinem
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diff changeset
809 devotionis, secundum illud Ps. CXIX, 1: <i>ad dominum, cum
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diff changeset
810 tribularer, clamavi</i>. Quandoque vero cum hoc magnitudinem
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diff changeset
811 dicendorum, secundum illud Is. VI, v. 3: <i>Seraphim clamabant
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diff changeset
812 alter ad alterum, et dicebant: sanctus, sanctus, sanctus dominus
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diff changeset
813 Deus exercituum</i>; Prov. VIII, 1: <i>numquid non sapientia foris
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diff changeset
814 clamitat, et prudentia dat vocem suam?</i> Et sic praedicatores
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diff changeset
815 clamare monentur Is. LVIII, 1: <i>clama, ne cesses, quasi tuba
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diff changeset
816 exalta vocem tuam</i>. Et sic clamabat hic dominus, <i>docens in
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diff changeset
817 templo, et dicens</i>, hoc scilicet <i>me scitis</i>, secundum
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diff changeset
818 faciem noscitis, et <i>unde sim scitis</i>, scilicet corporaliter;
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diff changeset
819 Bar. III, v. 38: <i>post haec in terris visus est</i>. Sciebant
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diff changeset
820 enim, quod ex Maria natus erat in Bethlehem, et nutritus in
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diff changeset
821 Nazareth; sed nesciebant virginis partum, et quod per spiritum
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diff changeset
822 sanctum conceptus esset, ut dicit Augustinus. Excepto virginis
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diff changeset
823 partu, totum noverant in Iesu, quod ad hominem pertinet. Nesciebant
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diff changeset
824 autem de ipso originem occultam: unde dicit <i>et a me ipso non
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diff changeset
825 veni</i>, et primo insinuat suam originem; secundo ostendit eam eis
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diff changeset
826 esse occultam. Origo autem sua est a patre ab aeterno: unde dicit
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diff changeset
827 <i>a me ipso non veni</i>, quasi dicat: ante fui secundum
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diff changeset
828 divinitatem, quam in mundo venirem per humanitatem; infra VIII, 58:
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diff changeset
829 <i>antequam Abraham fieret, ego sum</i>. Alias non conveniret ei
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diff changeset
830 venire, nisi ante fuisset; et tamen hoc ipsum quod veni, <i>non
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diff changeset
831 veni a me ipso</i>: quia filius non est a se, sed a patre; infra
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diff changeset
832 XVI, 28: <i>exivi a patre, et veni in mundum</i>. Praenuntiata
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diff changeset
833 autem fuit eius origo a patre, qui eum promisit mittere; Ex. IV,
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diff changeset
834 13: <i>obsecro, domine, mitte quem missurus es</i>; Is. c. XIX, 20:
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diff changeset
835 <i>mittam eis salvatorem et propugnatorem qui liberet eos</i>. Et
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diff changeset
836 ideo dicit <i>sed est verus qui misit me</i>, quasi dicat: non
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diff changeset
837 aliunde veni, sed ab eo qui promisit, et promissum adimplevit, quia
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diff changeset
838 verus est; Rom. III, v. 4: <i>est autem Deus verax</i>, et ideo
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diff changeset
839 docet me veritatem loqui, quia a vero missus sum. Est autem eis
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diff changeset
840 occulta, quia nesciunt eum qui misit me; unde dicit <i>quem vos
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diff changeset
841 nescitis</i>. Sed cum omnis homo, licet in carne natus, sit a Deo,
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diff changeset
842 videtur quod possit dicere: ego sum a Deo, et per consequens: me
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diff changeset
843 scitis unde sim. Responsio. Dicendum, secundum Hilarium, quod
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diff changeset
844 filius aliter est a Deo quam alii homines, quia sic est a Deo quod
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diff changeset
845 etiam est Deus: unde Deus est principium eius consubstantiale. Alii
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diff changeset
846 vero sic sunt a Deo quod tamen non sunt ex illo. Sic ergo filius
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diff changeset
847 unde sit ignoratur, quia natura ex qua est, nescitur; sed homines
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diff changeset
848 unde sint non ignoratur, quia unde sit ignorari non potest quidquid
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diff changeset
849 subsistit ex aliquo. Consequenter cum dicit <i>ego scio eum</i>,
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diff changeset
850 docet quomodo perveniri possit ad notitiam eius a quo est. Ab illo
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diff changeset
851 enim oportet nos addiscere aliquid qui scit illud; solus autem
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diff changeset
852 filius novit patrem, et ideo dicit: si vultis notitiam eius qui
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diff changeset
853 misit me habere, oportet quod habeatis a me, quia <i>ego</i> solus
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diff changeset
854 <i>scio eum</i>. Et ideo primo ostendit suam scientiam; secundo
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diff changeset
855 scientiae suae perfectionem; tertio scientiae suae rationem. Suam
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diff changeset
856 scientiam ostendit cum dicit <i>ego scio eum</i> et cetera. Verum
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diff changeset
857 est autem, quod <i>omnes homines vident eum</i>, ut dicitur Iob c.
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diff changeset
858 XXXVI, 25, sed tamen diversimode, quia homines in vita ista vident
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diff changeset
859 eum per creaturas; Rom. I, 20: <i>invisibilia Dei per ea quae facta
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diff changeset
860 sunt, intellecta conspiciuntur</i>. Ideo dicitur I Cor. XIII, 12:
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diff changeset
861 <i>videmus nunc per speculum in aenigmate</i>. Angeli vero et beati
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diff changeset
862 in patria, vident eum immediate per essentiam; Matth. XVIII, 10:
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diff changeset
863 <i>Angeli eorum in caelis semper vident faciem patris mei qui in
495930650732 to XML, fix initial link by hand
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diff changeset
864 caelis est</i>; I Io. III, 2: <i>videbimus eum sicuti est</i>. Sed
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diff changeset
865 filius Dei videt eum excellentius omnibus, scilicet visione
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diff changeset
866 comprehensionis; supra I, 18: <i>Deum nemo vidit unquam</i>,
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diff changeset
867 scilicet comprehendendo; <i>unigenitus filius, qui est in sinu
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diff changeset
868 patris, ipse enarravit</i>; Matth. XI, 27: <i>neque patrem quis
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diff changeset
869 novit nisi filius</i>. Et de hac visione loquitur hic, dicens
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diff changeset
870 <i>ego scio eum</i>, scilicet notitia comprehensionis. Perfectionem
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diff changeset
871 vero scientiae suae ostendit dicens <i>si dixero quia nescio eum,
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diff changeset
872 ero similis vobis, mendax</i>. Quod quidem introducit propter duo:
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diff changeset
873 nam creaturae intellectuales sciunt eum, sed longe, et imperfecte,
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874 quia <i>unusquisque intuetur eum procul</i>, ut dicitur Iob XXXVI,
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diff changeset
875 25. Veritas enim divina excedit omnem cognitionem; I Io. III, 20:
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diff changeset
876 <i>Deus maior est corde nostro</i>. Quicumque ergo Deum cognoscit,
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diff changeset
877 potest absque mendacio dicere <i>nescio eum</i>: quia non cognoscit
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diff changeset
878 eum quantum cognoscibilis est. Filius autem Deum patrem
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diff changeset
879 perfectissime cognoscit, sicut perfectissime ipse se novit: unde
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diff changeset
880 non potest dicere <i>nescio eum</i>. Item quia cognitio Dei, et
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diff changeset
881 maxime quae est per gratiam, potest perdi; secundum illud Ps. CV,
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diff changeset
882 21: <i>obliti sunt Deum qui redemit eos</i>, unde possunt dicere
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883 <i>nescio eum</i>, quamdiu sunt in vita ista: quia nemo scit utrum
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diff changeset
884 odio vel amore dignus sit. Filius autem inamissibilem notitiam
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diff changeset
885 habet de patre, unde non potest dicere <i>nescio eum</i>. In hoc
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diff changeset
886 autem quod dicit <i>ero similis vobis, mendax</i>, debet accipi
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diff changeset
887 similitudo per contrarium. Non enim essent mendaces, si dicerent se
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diff changeset
888 nescire Deum; sed potius si dicerent se Deum cognoscere, cum eum
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diff changeset
889 ignorent. Si autem Christus diceret se eum non nosse, cum noscat,
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diff changeset
890 esset mendax. Est ergo sensus verbi <i>si dixero quia nescio
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diff changeset
891 eum</i>, cum sciam eum, <i>ero similis vobis, mendax</i>, qui
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diff changeset
892 dicitis vos cognoscere eum, cum tamen ipsum ignoretis. Sed numquid
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diff changeset
893 non poterat Christus dicere <i>nescio eum?</i> Videtur quod sic,
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diff changeset
894 quia poterat movere labia, et proferre verba huiusmodi: ergo potest
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diff changeset
895 esse mendax. Sed dicendum, quod Christus huiusmodi verba protulit,
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diff changeset
896 et tamen non fuit mendax: quod intelligendum est sic: <i>si dixero:
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diff changeset
897 nescio eum</i>, cum assertione, ita scilicet quod corde credam quod
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diff changeset
898 profero ore. Asserere autem falsum pro vero, ex duplici defectu
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diff changeset
899 contingit. Scilicet ex defectu cognitionis in intellectu; et hic
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diff changeset
900 defectus non poterat esse in Christo, cum sit Dei sapientia, ut
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diff changeset
901 dicitur I Cor. I, 30. Item ex defectu rectae voluntatis in affectu;
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902 qui similiter in Christo esse non poterat, cum sit Dei virtus, ut
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diff changeset
903 ibidem dicitur. Unde non poterat dicere asserendo <i>nescio
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diff changeset
904 eum</i>. Nec tamen conditionalis est falsa, quamvis antecedens sit
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diff changeset
905 impossibile, et consequens. Ratio autem singularis et perfectae
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diff changeset
906 scientiae Christi ponitur, cum dicit <i>sed ego scio eum, quia ab
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diff changeset
907 ipso sum, et ipse me misit</i>. Omnis enim cognitio est per aliquam
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diff changeset
908 similitudinem, cum nihil cognoscatur nisi prout similitudo cogniti
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diff changeset
909 est in cognoscente; omne autem quod procedit ab aliquo, habet eius
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diff changeset
910 similitudinem a quo procedit, unde omnes vere cognoscentes,
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diff changeset
911 secundum diversum gradum processionis eorum a Deo, habent
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diff changeset
912 diversimode eius cognitionem. Anima autem rationalis, Dei
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diff changeset
913 cognitionem habet, secundum quod similitudinem eius participat
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diff changeset
914 imperfectiori quodam modo ab aliis creaturis intellectualibus.
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diff changeset
915 Angelus, quia expressiorem Dei similitudinem habet, cum sit
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diff changeset
916 signaculum similitudinis, manifestius Deum cognoscit. Filius autem
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diff changeset
917 perfectissimam patris similitudinem habet, cum sit eiusdem
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diff changeset
918 essentiae et virtutis cum ipso; et ideo perfectissime cognoscit, ut
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diff changeset
919 dictum est. Et ideo dicit <i>sed ego scio eum</i>, scilicet quantum
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diff changeset
920 cognoscibilis est. Et huius ratio est <i>quia ab ipso sum</i>,
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diff changeset
921 quasi habens eamdem naturae essentiam cum ipso per
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diff changeset
922 consubstantialitatem. Unde, sicut ipse perfecte se novit per
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diff changeset
923 essentiam suam, ita et per eamdem essentiam <i>ego scio eum</i>,
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diff changeset
924 perfecte. Sed ne hoc referatur ad missionem qua venit in mundum,
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diff changeset
925 continuo subiecit <i>et ipse me misit</i>: ut sic quod dicit <i>ab
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diff changeset
926 ipso sum</i>, referatur ad aeternam generationem, per quam
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diff changeset
927 consubstantialis est patris. Ex quo habetur proprietas cognitionis
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diff changeset
928 de proprietate generationis. Per hoc vero quod dicit <i>ipse me
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diff changeset
929 misit</i>, insinuat patrem auctorem incarnationis; Gal. IV, v. 4:
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diff changeset
930 <i>misit Deus filium suum factum ex muliere, factum sub lege</i>.
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diff changeset
931 Sicut autem per hoc quod filius est a patre, perfectam patris
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diff changeset
932 cognitionem habet; ita etiam per hoc quod anima Christi
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diff changeset
933 singulariter est unita verbo, habet singularem et excellentiorem
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diff changeset
934 prae aliis creaturis cognitionem Dei, licet eum non comprehendat.
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diff changeset
935 Et ideo potest Christus secundum humanam naturam dicere: scio eum
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diff changeset
936 excellentius prae omnibus creaturis, non tamen comprehendendo.
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937 Consequenter cum dicit <i>quaerebant ergo eum apprehendere</i>,
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diff changeset
938 agitur de effectu doctrinae, et primo quantum ad turbas; secundo
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diff changeset
939 quantum ad Pharisaeos, ibi <i>audierunt Pharisaei turbam
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diff changeset
940 murmurantem</i>. Circa primum duo facit. Primo ponit effectum
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diff changeset
941 doctrinae in turbis malevolis; secundo in turbis devotis, ibi <i>de
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diff changeset
942 turba autem multi crediderunt in eum</i>. Circa primum tria facit.
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diff changeset
943 Primo innuit turbarum iniquum propositum; secundo propositi
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diff changeset
944 implendi impedimentum; et tertio impedimenti rationem. Iniquitas
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diff changeset
945 autem propositi manifestatur cum dicit <i>quaerebant ergo eum
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diff changeset
946 apprehendere</i>. Quia enim dixerat dominus <i>quem vos
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diff changeset
947 nescitis</i>, irati sunt Iudaei quasi simularent eum scire, et ideo
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diff changeset
948 iniqua proponebant, scilicet eum apprehendere, ad crucifigendum et
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diff changeset
949 occidendum, secundum illud Ps. LXX, 11: <i>persequimini, et
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diff changeset
950 comprehendite eum</i>. Sunt autem aliqui qui Christum in se
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diff changeset
951 habentes, quaerunt tamen pie apprehendere; Cant. VII, 8:
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952 <i>ascendam in palmam, et apprehendam fructus eius</i>. Unde et
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diff changeset
953 apostolus dicebat, Phil. III, 12: <i>sequor, si quo modo
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954 apprehendam, in quo et comprehensus sum a Christo Iesu</i>.
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diff changeset
955 Impedimentum propositi ponit cum dicit <i>nemo misit in illum
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diff changeset
956 manus</i>. Invisibiliter enim eorum furor refrenatus est et
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diff changeset
957 repressus. Per quod patet quod voluntas nocendi est unicuique a se,
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diff changeset
958 sed nocendi potestas a Deo, quod patet Iob I et II, ubi Satan non
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diff changeset
959 potuit Iob affligere nisi quantum permissum est sibi a Deo. Ratio
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960 impedimenti assignatur <i>quia nondum venerat hora eius</i>. Unde
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diff changeset
961 sciendum est, quod, secundum illud Eccle. VIII, 6: <i>omni negotio
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diff changeset
962 tempus est et opportunitas</i>. Tempus autem unicuique rei ex sua
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diff changeset
963 causa determinatur. Quia ergo corporalium effectuum causa sunt
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diff changeset
964 corpora caelestia, ideo in his quae corporaliter aguntur, hora
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diff changeset
965 determinatur ex corporibus caelestibus; anima vero, cum secundum
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diff changeset
966 intellectum et rationem nullis corporibus caelestibus subiaceat,
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967 cum quantum ad hoc temporales causas transcendat, non habet horas
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diff changeset
968 determinatas ex corporibus caelestibus; sed ex causa eius, scilicet
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969 Deo, qui dispensat quid quo tempore sit faciendum; Eccli. XXXIII,
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970 7: <i>quare dies diem superat; et iterum lux lucem, et annus annum
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971 a sole? A domini scientia separati sunt, facto sole, et praeceptum
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972 custodiente</i>. Multo ergo minus in Christo determinatur hora ab
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973 ipsis corporibus. Sic ergo intelligenda est hora eius, non ex
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diff changeset
974 necessitate fatali, sed a tota Trinitate praefinita: nam, ut dicit
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diff changeset
975 Augustinus, hoc nec de te credendum est; quanto magis de illo per
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976 quem factus es? Si tua hora voluntas illius est, scilicet Dei; hora
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diff changeset
977 illius, quae est nisi voluntas sua? Non ergo horam dixit qua
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978 cogeretur mori, sed qua dignaretur occidi. Supra II, 4: <i>nondum
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diff changeset
979 venit hora mea</i>; infra XIII, v. 1: <i>sciens Iesus quia venit
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980 hora eius ut transeat ex hoc mundo ad patrem</i> et cetera.
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diff changeset
981 Consequenter cum dicit <i>de turba autem multi crediderunt in
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982 eum</i>, ponit effectum doctrinae in turbis devotis. Et primo
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983 ponitur eorum fides, <i>quia multi de turba crediderunt in eum</i>.
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984 Non dicit de principibus: quia quanto maiores erant, tanto magis
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985 erant elongati, et ideo in eis sapientia locum non habebat, quia,
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diff changeset
986 ut dicitur Prov. XI, v. 2: <i>ubi humilitas, ibi sapientia</i>.
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987 Turba autem, quia suam aegritudinem cito vidit, domini medicinam
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988 sine dilatione cognovit; Mt. c. XI, 25: <i>abscondisti haec a
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989 sapientibus et prudentibus, et revelasti ea parvulis</i>. Et
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990 propter hoc in principio humiles et pauperes conversi sunt ad
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991 Christum; I Cor. I, 28: <i>ignobilia et contemptibilia mundi elegit
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992 Deus, et ea quae non sunt, ut ea quae sunt destrueret</i>. Secundo
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993 ponit motivum ad fidem cum dicit <i>Christus cum venerit, numquid
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994 plura signa faciet quam quae hic facit?</i> Prophetatum enim erat
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995 quod Christus in adventu suo miracula multa esset facturus; Is.
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996 XXXV, 4: <i>Deus ipse veniet, et salvabit nos: tunc aperientur
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997 oculi caecorum, et aures surdorum patebunt</i> et cetera. Et ideo
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diff changeset
998 videntes miracula quae Christus faciebat, inducebantur ad fidem
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999 eius. Sed tamen fides eorum infirma erat, quia non a doctrina, sed
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1000 a signis moventur ad credendum ei; cum tamen ipsi, qui fideles iam
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1001 erant, et per legem instructi, magis a doctrina moveri debuissent,
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diff changeset
1002 nam ut dicitur I Cor. XIV, 22: <i>signa data sunt infidelibus,
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diff changeset
1003 prophetiae autem non infidelibus, sed fidelibus</i>. Secundo quia
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diff changeset
1004 adhuc videntur alium Christum expectare; unde dicunt <i>Christus
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diff changeset
1005 cum venerit, numquid plura signa faciet quam quae hic facit?</i>
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diff changeset
1006 Unde patet quod non credebant in Christum, sicut in Deum, sed sicut
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diff changeset
1007 in aliquem iustum virum, seu prophetam. Vel, secundum Augustinum,
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diff changeset
1008 syllogizant: <i>Christus cum venerit, numquid plura signa
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diff changeset
1009 faciet?</i> Quasi dicant: Christus promittitur venturus, sed ipse
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diff changeset
1010 non plura signa faciet quam hic facit: ergo vel ipse est Christus,
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1011 vel erunt plures Christi. Consequenter cum dicit <i>audierunt
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1012 Pharisaei turbam murmurantem de illo haec</i>, ponitur effectus in
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1013 Pharisaeis. Et, ut Chrysostomus dicit, Christus multa dixit, et
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1014 tamen non sunt moti contra eum. Quando autem vident turbam ei
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1015 acquiescere, statim concitantur contra eum, et insanientes, eum
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1016 occidere cupiebant. Ex quo patet quod sabbati solutio non erat vera
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1017 causa odii eorum sed hoc eos maxime mordebat quod turbae Christum
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1018 glorificabant. Et hoc patet infra c. XII, 19: <i>videtis quia nihil
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1019 proficimus? Ecce totus mundus post eum vadit</i>. Quia vero ipsi
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1020 Christum capere non audebant, timentes periculum, ministros
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1021 mittunt, tamquam periculis expositos.</p>
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1022 <br />
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1023 <div class="D">Lectio 4</div>
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1024 <p title="Super Io., cap. 7 l. 4"><a name="87469"><span class=
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1025 "ref">[87469] Super Io., cap. 7 l. 4</span></a> Postquam posuit
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1026 dominus originis suae principium, hic consequenter insinuat suum
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1027 terminum, quo scilicet iturus est per mortem, et primo insinuatur
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1028 terminus viae Christi; secundo ponitur admiratio turbarum de
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1029 sermonibus eius, ibi <i>dixerunt ergo Iudaei ad semetipsos</i> et
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1030 cetera. Circa primum tria facit. Primo insinuat suae vitae
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1031 terminum; secundo praenuntiat futurum turbarum desiderium, ibi
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1032 <i>quaeretis me, et non invenietis</i>; tertio subdit eorum
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1033 defectum, ibi <i>et ubi sum ego, vos non potestis venire</i>. Circa
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1034 primum duo facit. Primo praenuntiat mortis suae dilationem; secundo
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1035 innuit quo iturus est per mortem, ibi <i>et vado ad patrem</i>
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1036 etc.: et sic in primo ostendit suam potestatem; in secundo patiendi
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1037 voluntatem. Potestatem quidem suam ostendit in dilatione mortis,
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1038 quia, licet Iudaei quaererent eum apprehendere, non tamen hoc
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1039 possunt, nisi Christus velit; infra X, 18: <i>nemo tollit animam
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1040 meam; sed ego pono eam</i>. Et ideo <i>dixit eis Iesus: adhuc
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diff changeset
1041 modicum tempus vobiscum sum</i>; quasi dicat: vultis me
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1042 interficere, sed hoc non est positum in voluntate vestra, sed in
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1043 voluntate mea: et ego determino quod <i>adhuc modicum tempus
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1044 vobiscum sum</i>; et ideo parum expectate tempus. Hoc quod vultis
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1045 modo facere, facturi estis: <i>adhuc</i> enim <i>modicum tempus
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1046 vobiscum sum</i>. In quo quidem dominus satisfacit primo quidem
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1047 turbae quae eum reverebatur, faciens eam magis avidam ad audiendum,
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1048 quasi parvo tempore derelicta, in quo possent hac doctrina potiri,
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1049 ut Chrysostomus dicit. Infra XII, v. 36: <i>dum lucem habetis,
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1050 credite in lucem</i>. Secundo vero turbae quae eum persequebatur,
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1051 quasi dicat: non diu differtur desiderium vestrum de morte mea,
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1052 unde patienter sustinete: quia <i>adhuc modicum</i>. Implere enim
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1053 debeo dispensationem meam; praedicando scilicet, et miracula
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1054 faciendo, et sic pervenire ad passionem; Lc. XIII, 32: <i>ite, et
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1055 dicite vulpi illi, quia hodie et cras operor, et tertia die
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1056 consummor</i>. Est autem triplex causa, quare Christus modico
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1057 tempore voluit praedicare. Prima ad demonstrandum suam virtutem,
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1058 quod in tam modico tempore totum mundum immutaret; Ps. LXXXIII, 11:
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1059 <i>melior est dies una in atriis tuis super millia</i>. Secunda est
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1060 ad excitandum desiderium discipulorum, ut scilicet magis eum
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1061 desiderarent quem modico tempore corporali praesentia habituri
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1062 erant; Lc. XVII, 22: <i>venient dies in quibus desiderabitis unam
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diff changeset
1063 diem filii hominis</i>. Tertia est ad augmentandum discipulorum
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diff changeset
1064 spiritualem profectum. Cum enim Christi humanitas sit nobis via
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diff changeset
1065 tendendi in Deum, ut dicitur infra XIV, 6: <i>ego sum via, veritas
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diff changeset
1066 et vita</i>, non debemus in ea quiescere ut in termino, sed per eam
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diff changeset
1067 debemus in Deum tendere. Ne ergo corda discipulorum ad Christum
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diff changeset
1068 carnaliter affecta, in eo ut in homine quiescerent ideo Christus
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diff changeset
1069 corporalem sui praesentiam ab eis cito subtraxit: unde dicebat,
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diff changeset
1070 infra XVI, 7: <i>expedit vobis ut ego vadam</i>; II Cor. V, 16:
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diff changeset
1071 <i>et si Christum secundum carnem novimus</i>, tunc scilicet quando
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diff changeset
1072 corporaliter nobiscum erat, <i>sed nunc iam non novimus</i>.
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diff changeset
1073 Voluntatem suae passionis ostendit cum dicit <i>et vado ad eum qui
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diff changeset
1074 me misit</i>, quasi spontaneus, scilicet per passionem; Is. c.
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diff changeset
1075 LIII, 7: <i>oblatus est, quia ipse voluit</i>; Eph. c. V, 2:
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diff changeset
1076 <i>obtulit semetipsum hostiam Deo in odorem suavitatis. Vado</i>,
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diff changeset
1077 inquam, <i>ad patrem qui misit me</i>. Et hoc convenienter: nam
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diff changeset
1078 quaelibet res naturaliter redit ad suum principium; Eccle. I, 7:
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diff changeset
1079 <i>ad locum unde exeunt flumina, revertuntur</i>. Infra XIII, 3:
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diff changeset
1080 <i>sciens quia a Deo exivit, et ad Deum vadit</i>. Et iterum c.
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diff changeset
1081 XVI, 5: <i>vado ad eum qui misit me</i>. Consequenter cum dicit
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diff changeset
1082 <i>quaeretis me, et non invenietis</i>, praenuntiat Iudaeorum
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diff changeset
1083 desiderium, quasi dicat: modicum est quod potestis mea doctrina
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diff changeset
1084 frui; sed hoc modicum, quod modo respuitis, quandoque quaeretis, et
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diff changeset
1085 non invenietis; Is. LV, 6: <i>quaerite dominum dum inveniri
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diff changeset
1086 potest</i>; et in Ps. LXVIII, 33: <i>quaerite dominum</i>, scilicet
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diff changeset
1087 in praesenti, <i>et vivet anima vestra</i>. Hoc autem quod dicit
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diff changeset
1088 <i>quaeretis me, et non invenietis</i>, potest intelligi vel de
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diff changeset
1089 inquisitione corporali Christi, vel de spirituali. Si vero
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diff changeset
1090 intelligatur de corporali, sic, secundum Chrysostomum, quaesierunt
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diff changeset
1091 eum quando filiae Ierusalem, scilicet mulieres, plangebant super
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diff changeset
1092 eum, ut dicitur Lc. XXIII, 27, et credibile est hoc tunc multos
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diff changeset
1093 alios passos esse. Nec est etiam a veritate remotum, quia imminente
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diff changeset
1094 tribulatione Iudaeis, et praecipue cum civitas caperetur, memores
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diff changeset
1095 Christi et miraculorum eius, desiderarent eius praesentiam, qua
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diff changeset
1096 liberarentur; et secundum hoc dicendum est <i>quaeretis me</i>,
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diff changeset
1097 idest meam praesentiam corporalem, <i>et non invenietis</i>. Si
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diff changeset
1098 vero intelligatur de spirituali, dicendum est, secundum Augustinum,
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diff changeset
1099 quod eum quem noluerunt cognoscere praesentem, tunc postea
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diff changeset
1100 quaesierunt cum videntes multitudinem credentem, compuncti de
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diff changeset
1101 scelere mortis Christi, dixerunt Petro, Act. II, 37: <i>quid
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diff changeset
1102 faciemus, viri fratres?</i> Sic ergo quaesierunt Christum quando
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diff changeset
1103 crediderunt in eum suis sceleribus ignoscentem, quem viderunt
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diff changeset
1104 ipsorum scelere morientem. Consequenter cum dicit <i>et ubi ego
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diff changeset
1105 sum, vos non potestis venire</i>, ostendit eorum defectum. Nec
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diff changeset
1106 dicit quo vado, quod esset magis consequens ad praemissa, scilicet
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diff changeset
1107 <i>vado ad patrem qui me misit</i>; sed dicit <i>ubi ego sum</i>,
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diff changeset
1108 ut ostendat se Deum et hominem. Hominem quidem, inquantum vadit,
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diff changeset
1109 infra XVI, 5: <i>vado ad eum qui me misit</i>, sed inquantum semper
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diff changeset
1110 ibi erat Christus quo fuerat rediturus, ostendit se Deum; supra
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diff changeset
1111 III, 13: <i>nemo ascendit in caelum nisi qui descendit de
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diff changeset
1112 caelo</i>. Sic ergo, secundum Augustinum, sicut Christus rediit ut
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diff changeset
1113 nos non relinqueret, sic ad nos per assumptionem visibilis carnis
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diff changeset
1114 descendit ut secundum invisibilem maiestatem etiam esset in caelo.
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diff changeset
1115 Non autem dicit non invenietis, quia aliqui ituri erant; sed dicit
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diff changeset
1116 <i>non potestis venire</i>, quamdiu scilicet sic dispositi estis.
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1117 Nullus enim ad hereditatem caelestem pervenire potest, nisi sit
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diff changeset
1118 heres Dei. Heres autem Dei aliquis efficitur per fidem Christi;
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diff changeset
1119 supra I, 12: <i>dedit eis potestatem filios Dei fieri, his qui
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diff changeset
1120 credunt in nomine eius</i>. Iudaei autem nondum in eum credebant;
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diff changeset
1121 et ideo dicit <i>non potestis venire</i>. In Ps. XXIII, 3,
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diff changeset
1122 requirit: <i>quis ascendet in montem domini?</i> Et respondetur:
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diff changeset
1123 <i>innocens manibus, et mundo corde</i>. Iudaei autem non erant
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diff changeset
1124 mundo corde, nec innocentes manibus, quia volebant Christum
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diff changeset
1125 interficere, ideo dicit: non potestis ascendere in montem domini.
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1126 Consequenter cum dicit <i>dixerunt ergo Iudaei ad semetipsos</i>,
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diff changeset
1127 ponitur Iudaeorum admiratio, qui licet carnaliter de Christo
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diff changeset
1128 saperent, tamen ex parte credebant. Et tria faciunt. Primo
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diff changeset
1129 admirantur; secundo suspicantur; et tertio contra suspicionem
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1130 argumentantur. Admirantur quidem cum dicunt ad semetipsos <i>quo
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1131 iturus est hic, quia non invenerimus eum?</i> Ut enim dictum est,
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1132 hoc carnaliter intelligebant; I Cor. II, 14: <i>animalis homo non
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diff changeset
1133 percipit ea quae sunt spiritus Dei</i>. Et ideo quod esset iturus,
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diff changeset
1134 non quidem per mortem, sed corporaliter, ad aliquem locum quo eis
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diff changeset
1135 non liceret ascendere, suspicantur super hoc, dicentes <i>numquid
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1136 in dispersionem gentium iturus est, et docturus gentes?</i> Nam
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diff changeset
1137 gentes alienatae erant a conversatione Iudaeorum; Eph. II, 12:
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1138 <i>hospites testamentorum eratis alienati a conversatione Israel,
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1139 promissionis spem non habentes, et sine Deo in hoc mundo</i>. Et
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diff changeset
1140 ideo quasi eis exprobrantes, dicunt <i>in dispersionem gentium</i>,
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diff changeset
1141 quae scilicet ubique disseminatae erant, et imperfecte ad invicem
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diff changeset
1142 permixtae; Gen. X, 32: <i>hae sunt familiae Noe iuxta populos et
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diff changeset
1143 nationes suas, et ab his divisae sunt gentes in terra post
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1144 diluvium</i>. Sed populus Iudaeorum collectus erat loco, et cultu
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diff changeset
1145 unius Dei, et observatione legis; Ps. CXLVI, 2: <i>aedificans
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diff changeset
1146 Ierusalem dominus, dispersiones Israelis congregabit</i>. Nec
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diff changeset
1147 dicunt quod iturus sit ad gentes quasi gentilis futurus, sed
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diff changeset
1148 tamquam eas reducturus: unde subdunt <i>et docturus gentes</i>.
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diff changeset
1149 Quod forte sumpserunt ex Is. XLIX, 6: <i>parum est mihi ut sis mihi
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1150 servus ad suscitandas tribus Iacob, et faeces Israel convertendas:
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1151 dedi te in lucem gentium, ut sis salus mea usque ad extremum
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1152 terrae</i>. Quamvis autem isti non intelligerent ea quae dicunt,
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1153 sicut nec Caiphas intellexit cum dixit: <i>expedit vobis ut unus
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1154 homo moriatur, et non tota gens pereat</i>, tamen verum dicunt, et
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diff changeset
1155 salutem gentium praedixerunt, ut Augustinus dicit, quod iturus
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1156 esset ad gentes, non praesentia corporis, sed pedibus suis,
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1157 scilicet apostolis. Misit enim ad nos membra sua, et fecit nos sua
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1158 membra; infra X, 16: <i>alias oves habeo quae non sunt ex hoc
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1159 ovili, et illas oportet me adducere (...) et fiet unum ovile, et
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1160 unus pastor</i>. Et ideo Is. II, 3, dicitur in persona gentium:
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1161 <i>docebit nos vias suas</i>. Obiiciunt autem contra ea quae
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1162 suspicantur, dicentes <i>quis est hic sermo quem dixit: quaeretis
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1163 me?</i> Quasi dicant: si dixisset <i>quaeretis me, et non
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1164 invenietis, et ubi sum ego, vos non potestis venire</i>, poterat
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1165 quidem intelligi quod iturus esset ad gentes; sed per hoc quod
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1166 addidit <i>ubi ego sum non potestis venire</i>, videtur excludere
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1167 hunc intellectum. Non enim impossibile est nobis ad gentes ire et
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1168 cetera.</p>
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diff changeset
1169 <br />
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diff changeset
1170 <div class="D">Lectio 5</div>
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1171 <p title="Super Io., cap. 7 l. 5"><a name="87470"><span class=
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1172 "ref">[87470] Super Io., cap. 7 l. 5</span></a> Postquam dominus
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1173 egit de origine suae doctrinae et docentis nec non de termino eius,
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1174 hic consequenter invitat ad ipsam doctrinam, et primo ponitur
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1175 Christi invitatio; secundo turbarum dissensio, ibi <i>ex illa autem
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1176 hora</i> et cetera. Circa primum tria facit. Primo ponitur
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1177 invitandi modus; secundo ipsa invitatio, ibi <i>si quis sitit,
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1178 veniat ad me</i>; tertio subditur expositio, ibi <i>hoc autem dixit
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1179 de spiritu</i>. Modus autem invitandi attenditur quantum ad tria;
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1180 scilicet quantum ad tempus invitationis; quantum ad situm
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1181 invitantis; quantum ad conatum vocantis. Quantum ad tempus, quia
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1182 <i>in novissimo die magno festivitatis</i>: nam, ut dictum est,
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1183 festum illud celebrabatur septem diebus, et primus et ultimus dies
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1184 solemniores erant, sicut et apud nos primus dies festi et octavus
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1185 solemnis est magis. Hoc ergo quod hic dominus fecit, non fecit
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1186 primo die, quia nondum ascenderat Ierusalem, nec intermediis
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1187 diebus, sed in novissimo; et hoc ideo, quia pauci sunt qui festa
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1188 spiritualiter celebrant: et ideo non eos a principio ad doctrinam
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diff changeset
1189 invitat, ne per vanitates sequentium dierum festorum aboleretur de
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diff changeset
1190 cordibus eorum, quia, ut dicitur Lc. VIII, 7 verbum domini
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1191 suffocatur a spinis, sed in ultimo die eos invitat, ut tenacius
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1192 eorum cordibus imprimatur. Quantum ad situm autem quia <i>stabat
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1193 Iesus</i>. Ubi sciendum est, quod Christus docuit sedens, et stans.
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1194 Sedens, quidem docuit discipulos, Matth. V, 1; stans autem turbas,
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1195 sicut hic. Et ideo ex hoc inolevit consuetudo in Ecclesia, ut
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1196 turbis praedicetur stando, religiosis vero et clericis sedendo.
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1197 Cuius ratio est, quia cum praedicatio ad turbas sit quasi ad eas
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1198 convertendas, fit per modum exhortationis; sed cum praedicatio ad
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diff changeset
1199 clerum fit, quasi iam ad existentes in domo Dei, est ut quaedam
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1200 commemoratio. Quantum ad conatum vero vocantis quia
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1201 <i>clamabat</i>, ut scilicet ostenderet suam securitatem; Is. XL,
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1202 9: <i>exalta in fortitudine vocem tuam (...) exalta, noli
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1203 timere</i>. Et ut ab omnibus audiretur; Is. LVIII, 1: <i>clama, ne
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1204 cesses, quasi tuba exalta vocem tuam</i>. Et ut ostendat
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1205 magnitudinem dicendorum; Prov. VIII, v. 6: <i>audite me, quia de
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1206 rebus magnis locutura sum</i>. Consequenter cum dicit <i>si quis
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1207 sitit, veniat ad me</i>, ponitur invitatio, et primo ostendit qui
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1208 invitentur; secundum quis sit fructus invitationis. Invitantur
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1209 quidem sitientes; unde dicit <i>si quis sitit, veniat ad me, et
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1210 bibat</i>. Is. LV, 1: <i>omnes sitientes, venite ad aquas</i>. Ideo
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1211 enim sitientes vocat, quia tales sunt qui desiderant Deo servire.
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1212 Deus autem coacta servitia non acceptat; II Cor. IX, 7: <i>hilarem
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1213 datorem diligit Deus</i>. Et propter hoc dicebat Ps. LIII, 8:
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1214 <i>voluntarie sacrificabo</i>. De istis dicitur Matth. V, 6:
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1215 <i>beati qui esuriunt et sitiunt iustitiam</i>. Quos quidem dominus
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diff changeset
1216 non partialiter vocat, sed omnes; unde dicit <i>si quis sitit</i>,
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diff changeset
1217 quasi dicat, quicumque est ille; Eccli. XXIV, 26: <i>transite ad
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diff changeset
1218 me, omnes qui concupiscitis me, et a generationibus meis
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1219 implemini</i>; I Tim. II, 4: <i>vult omnes homines salvos
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1220 fieri</i>. Invitat autem ad potandum; unde dicit <i>et bibat</i>.
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1221 Potus enim iste est spiritualis refectio in cognitione divinae
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diff changeset
1222 sapientiae et veritatis; etiam in impletione desideriorum. Is. LXV,
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diff changeset
1223 13: <i>servi mei bibent, et vos sitietis</i>; Prov. IX, 5:
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1224 <i>venite, et comedite panem meum, et bibite vinum quod miscui
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1225 vobis</i>; Eccli. XV, 3: <i>aqua sapientiae salutaris potabit
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diff changeset
1226 illum</i>. Fructus autem huius invitationis est redundantia bonorum
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1227 in alios; unde dicit <i>qui credit in me, sicut dicit Scriptura,
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diff changeset
1228 flumina de ventre eius fluent aquae vivae</i>. Quod quidem,
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diff changeset
1229 secundum Chrysostomum, legendum est sic: <i>qui credit in me, sicut
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diff changeset
1230 dicit Scriptura</i>, hic subdistingue punctando; et postea
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diff changeset
1231 subsequitur <i>flumina de ventre eius fluent aquae vivae</i>. Nam
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diff changeset
1232 si dicis qui credit in me, et postea subsequatur sicut dicit
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diff changeset
1233 Scriptura, flumina, etc., non videtur conveniens, quia hoc quod
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1234 dicitur <i>flumina de ventre eius fluent aquae vivae</i>, non
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diff changeset
1235 invenitur in aliquo libro veteris testamenti. Hoc ergo modo dicatur
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1236 <i>qui credit in me, sicut dicit Scriptura</i>; idest, secundum
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diff changeset
1237 Scripturae documenta; supra v. 39. <i>Scrutamini Scripturas (...)
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diff changeset
1238 ipsae sunt quae testimonium perhibent de me</i>. Et tunc <i>flumina
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diff changeset
1239 de ventre eius fluent aquae vivae</i>. Et dicit <i>qui credit in
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diff changeset
1240 me</i>, cum supra dixerit <i>qui venit ad me</i>; quia idem est
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diff changeset
1241 credere et venire; Ps. XXXIII, 6: <i>accedite ad eum, et
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diff changeset
1242 illuminamini</i>. Secundum Hieronymum vero, aliter punctatur sic:
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1243 <i>qui credit in me</i>, et postea subditur <i>sicut dicit
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diff changeset
1244 Scriptura, flumina de ventre eius fluent aquae vivae</i>. Quod, ut
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diff changeset
1245 ipse dicit, de proverbiis sumptum est; Prov. V, 15: <i>bibe aquam
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diff changeset
1246 de cisterna tua, et fluenta putei tui: deriventur fontes tui
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diff changeset
1247 foras</i>. Sciendum est autem, secundum Augustinum, quod flumina
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1248 procedunt de fontibus sicut a principio. Qui autem bibit potum
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diff changeset
1249 corporalem, non habet in se nec fontem, nec flumen, quia particulam
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1250 aquae gustat: sed qui bibit credendo in Christum, haurit fontem
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diff changeset
1251 aquae, quo hausto, vivescit conscientia, quae est venter interioris
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diff changeset
1252 hominis, et etiam ipsa fons erit. Unde dicitur supra IV, v. 13:
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diff changeset
1253 <i>qui biberit ex hac aqua, fiet in eo fons aquae salientis</i>.
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diff changeset
1254 Hic autem fons qui hauritur, est spiritus sanctus, de quo dicitur
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diff changeset
1255 in Ps. XXXV, 10: <i>apud te est fons vitae</i>. Qui ergo bibit ita
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diff changeset
1256 quod soli sibi proficit, dona gratiarum, quae per flumina
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1257 signantur, non fluent aquae vivae de ventre eius; sed qui proximo
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1258 festinat consulere, et diversa dona gratiarum recepta a Deo aliis
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1259 communicare, de ventre eius fluent aquae vivae. Propter quod dicit
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1260 Petrus: <i>unusquisque sicut accepit gratiam, in alterutrum illam
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1261 administrantes</i>. Dicit autem <i>flumina</i>, ad significandum
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diff changeset
1262 spiritualium donorum abundantiam fidelibus repromissam; Ps. LXIV,
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1263 10: <i>flumen Dei repletum est aquis</i>. Item eorum impetum; Is.
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1264 c. XXVII, 6: <i>qui ingredientur impetu a Iacob, florebit et
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1265 germinabit Israel, et implebunt faciem orbis semine</i>; et in Ps.
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1266 XLV, 5: <i>fluminis impetus laetificat civitatem Dei</i>. Unde,
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1267 quia ex instinctu et fervore spiritus sancti movebatur apostolus,
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1268 dicebat: <i>caritas Christi urget nos</i>; et Rom. VIII, 14: <i>qui
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1269 spiritu Dei aguntur, hi filii Dei sunt</i>. Item donorum spiritus
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1270 sancti divisionem: quia, ut dicitur I ad Cor. XII, 10: <i>alii
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1271 genera linguarum, alii genera sanitatum</i> et cetera. Huiusmodi
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1272 autem flumina sunt aquae vivae, quia sunt continuatae suo
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1273 principio, scilicet spiritui sancto inhabitanti. Consequenter cum
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1274 dicit <i>hoc autem dixit de spiritu</i>, exponit quae dixit, et
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diff changeset
1275 primo ponitur expositio; secundo assignatur ratio expositionis, ibi
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1276 <i>nondum enim erat spiritus datus</i>. Dicit ergo <i>dixit</i>,
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diff changeset
1277 quod <i>flumina de ventre eius fluent aquae vivae</i>. Sed hoc
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1278 intelligendum esse Evangelista dicit <i>de spiritu quem accepturi
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1279 erant credentes in eum</i>, quia ipse est fons vitae et fluvius.
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diff changeset
1280 Fons, de quo dicitur in Ps. XXXV, 10: <i>apud te est fons vitae, et
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diff changeset
1281 in lumine tuo videbimus lumen</i>. Fluvius vero, quia a patre et
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diff changeset
1282 filio procedit. Apoc. ult., 1: <i>ostendit mihi Angelus fluvium
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1283 aquae vivae splendidum tamquam crystallum, procedentem de sede Dei
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1284 et agni</i>; Is. XLII, v. 1: <i>dedit spiritum</i>, scilicet
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1285 obedientibus sibi. Huius expositionis rationem assignat, dicens
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diff changeset
1286 <i>nondum enim erat spiritus datus</i>; et dicit duo: scilicet quod
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1287 <i>nondum erat spiritus datus</i>, et quod <i>Christus nondum erat
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1288 glorificatus</i>. Circa primum est duplex opinio. Chrysostomus enim
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1289 dicit, quod spiritus sanctus non fuit datus apostolis, quantum ad
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1290 dona prophetica et miraculorum, ante resurrectionem Christi. Unde
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1291 gratia huius, quae dabatur prophetis a terra defecerat usque ad
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1292 adventum Christi, nec postmodum alicui data est usque ad praedictum
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1293 tempus. Et si dicitur quod apostoli eiiciebant Daemonia ante
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1294 resurrectionem, intelligendum est quod haec non spiritu
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1295 eiiciebantur, sed ea quae a Christo erat potestate. Quando enim
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1296 mittebat eos, non dicitur dedit eis spiritum sanctum sed <i>dedit
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1297 eis potestatem</i>: Matth. X, 1. Sed hoc videtur contra illud quod
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1298 dominus dicit Lucae XI, 19: <i>si ego in Beelzebub eiicio Daemonia,
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1299 filii vestri in quo eiiciunt?</i> Sed constat quod ipse in spiritu
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1300 sancto eiiciebat Daemonia, et filii, idest apostoli: unde
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1301 manifestum est eos accepisse spiritum sanctum. Et ideo dicendum
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1302 est, secundum Augustinum, quod ante resurrectionem apostoli
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1303 habuerunt spiritum sanctum etiam quantum ad dona prophetica et
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1304 miraculorum. Et hic quod dicitur <i>nondum erat spiritus datus</i>,
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1305 intelligendum de abundanti datione, et visibilibus signis; sicut
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1306 datus fuit eis post resurrectionem et ascensionem in linguis
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1307 igneis. Sed cum spiritus sanctus sanctificet Ecclesiam, et etiam
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1308 modo accipiatur a fidelibus, quare nemo loquitur linguis omnium
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1309 gentium sicut tunc? Dicendum ad hoc, quod non est necessarium, ut
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1310 Augustinus dicit. Quia iam universalis Ecclesia linguis gentium
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1311 loquitur, quia per spiritum sanctum datur caritas; Rom. V, v. 5:
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1312 <i>caritas Dei diffusa est in cordibus nostris</i>, et haec,
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1313 faciens omnia communia, facit quemlibet cuilibet loqui. Unde dicit:
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1314 si amas unitatem, etiam tibi habet quisquis in illa (idest
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1315 Ecclesia) aliquid habet. Tolle invidiam, et tuum est quod habeo:
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1316 livor separat, caritas iungit: ipsam habeto, et cuncta habebis. In
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1317 principio autem antequam Ecclesia per mundum dilataretur, quia
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1318 pauci erant, oportebat quod linguis omnium loquerentur, ut sic
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1319 Ecclesiam in omnibus fundarent. Circa secundum, sciendum est,
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1320 secundum Augustinum, quod hoc quod dicit <i>Iesus nondum fuerat
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1321 glorificatus</i>, intelligendum est de gloria resurrectionis; quasi
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1322 dicat: nondum a mortuis resurrexerat, nondum ad caelos ascenderat.
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1323 De qua dicitur Io. XVII, 5: <i>clarifica me, pater</i>. Et causa
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1324 quare sic voluit prius glorificari quam daret spiritum sanctum,
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1325 assignatur, quia spiritus sanctus ad hoc datur nobis, ut erigat
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1326 corda nostra ab amore saeculi in resurrectionem spiritualem et
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1327 totaliter currant in Deum. Quia ergo vitam aeternam promisit
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1328 spiritus sancti caritate ferventibus, ubi non moriemur, ubi nihil
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1329 timebimus. Ideo ipsum spiritum sanctum noluit dare nisi dum esset
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1330 glorificatus, ut in corpore ostenderet vitam quam in resurrectione
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1331 speramus. Secundum Chrysostomum vero, hoc non intelligitur de
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1332 gloria resurrectionis, sed de glorificatione passionis: de qua,
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1333 imminente passionis hora, dominus dicit infra c. XIII, 31: <i>nunc
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1334 glorificatus est filius hominis</i>. Et secundum hoc spiritus
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1335 sanctus tunc primum datus est quando post passionem dixit
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1336 apostolis: <i>accipite spiritum sanctum</i> et cetera. Ideo autem
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1337 non ante passionem datus est spiritus sanctus, quia, cum sit donum,
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1338 non debuit dari inimicis, sed amicis. Nos autem inimici eramus.
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1339 Oportebat ergo prius offerri hostiam in ara crucis et inimicitiam
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1340 in carne solvi, ut sic per mortem filii eius reconciliaremur Deo,
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1341 et tunc facti amici, donum spiritus sancti reciperemus et cetera.
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1342 Posita ergo Christi ad spiritualem potum invitatione, hic
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1343 consequenter agit Evangelista de turbarum dissensione, et primo
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1344 ponitur dissensio turbarum ad invicem; secundo dissensio in
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1345 principibus, ibi <i>venerunt ergo ministri</i>. Circa primum duo
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1346 facit. Primo ponuntur diversa dissidentium verba; secundo ponitur
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1347 ipsa dissensio, ibi <i>dissensio itaque facta est in turba</i>.
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1348 Diversitas autem verborum turbarum ex diversitate opinionum
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1349 turbarum de Christo proveniebat, et ideo ponit tres opiniones
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1350 turbarum: duas quidem iam accedentium ad spiritualem potum, tertiam
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1351 vero resilientium. Prima autem opinio erat quod dicebant Christum
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1352 prophetam esse; et ideo dicit <i>ex illa ergo hora</i>, quando
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1353 scilicet in magno festivitatis die talia dixerat, <i>turba cum
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1354 audissent hos sermones eius, dicebant</i>, illi scilicet qui iam
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1355 illam aquam spiritualiter haurire coeperant, <i>hic est vere
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1356 propheta</i>. Non solum prophetam eum dicunt, sed etiam verum,
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1357 idest quasi antonomastice, intelligentes hunc esse de quo Moyses
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1358 praedixit, Deut. c. XVIII, 15: <i>prophetam suscitabit vobis Deus
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1359 de fratribus vestris: ipsum tamquam me audietis</i>. Alia opinio
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1360 erat quia quidam dicebant <i>hic est Christus</i>: isti enim magis
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1361 ad potum accedebant, et sitim infidelitatis magis deposuerant. Et
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1362 hoc etiam Petrus confessus est, Matth. XVI, 16: <i>tu es Christus
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1363 filius Dei vivi</i>. Tertia opinio est referentium contraria
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1364 praedictis. Et primo obiiciunt contra opinionem dicentium eum esse
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diff changeset
1365 Christum; secundo obiectionem auctoritate confirmant. Dicit ergo
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diff changeset
1366 <i>quidam autem</i>, in suae infidelitatis ariditate permanentes,
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diff changeset
1367 <i>dicebant: numquid a Galilaea venit Christus?</i> Noverant enim,
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diff changeset
1368 prophetas, Christum a Galilaea venturum, non praedixisse: et ideo
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diff changeset
1369 credentes in Nazareth eum natum fuisse (ignorabant enim suae
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diff changeset
1370 nativitatis locum esse Bethlehem), hoc dicunt. Manifestum enim erat
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diff changeset
1371 eum in Nazareth nutritum, sed paucis notus erat nativitatis locus.
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diff changeset
1372 Quamvis tamen Scriptura non dicat Christum in Galilaea nasciturum,
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diff changeset
1373 praedixit tamen illuc eum primo declinaturum. Is. c. IX, 1:
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diff changeset
1374 <i>primo tempore alleviata est terra Zabulon et terra Nephthali, et
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diff changeset
1375 novissimo aggravata est via maris trans Iordanem Galilaeae gentium.
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diff changeset
1376 Populus gentium qui ambulabat in tenebris, vidit lucem magnam, et
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diff changeset
1377 habitantibus in regione umbrae mortis lux orta est eis</i>.
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diff changeset
1378 Praedixit etiam quod de Nazareth processurus esset. Is. XI, 1:
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diff changeset
1379 <i>flos de radice eius ascendet</i>: ubi in Hebraeo habetur:
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diff changeset
1380 <i>Nazarenus de radice est</i> et cetera. Confirmant obiectionem
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diff changeset
1381 auctoritate Scripturae, cum dicunt <i>nonne Scriptura dicit, quia
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diff changeset
1382 ex semine David et de Bethlehem castello, ubi erat David, venit
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diff changeset
1383 Christus?</i> Quod autem de semine David venturus esset Iesus,
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diff changeset
1384 dicitur Ierem. XXIII, 5: <i>suscitabo David germen iustum</i>. Et
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diff changeset
1385 II Reg. XXIII, 1, dicitur de David: <i>dixit vir cui constitutum
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diff changeset
1386 est de Christo Dei</i>. Quod vero de Bethlehem, dicitur Mich. V, 1:
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diff changeset
1387 <i>et tu, Bethlehem, terra Iuda: ex te mihi egredietur qui sit
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diff changeset
1388 dominator in Israel</i>. Consequenter cum dicit <i>dissensio itaque
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diff changeset
1389 facta est in turba propter eum</i>, primo ponitur ipsa dissensio;
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diff changeset
1390 secundo conatus quorumdam ex eis contra Christum; tertio conatus
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diff changeset
1391 repressio. <i>Dissensio autem facta est propter eum</i>, scilicet
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diff changeset
1392 Christum, <i>in turba</i>. Frequenter enim contingit quod in
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parents: 30
diff changeset
1393 cordibus malorum ex manifestatione veritatis causatur dissensio et
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diff changeset
1394 turbatio. Unde et hoc in persona Christi dicitur Ier. XV, 10:
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diff changeset
1395 <i>vae mihi, mater mea, ut quid me genuisti virum rixae, virum
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diff changeset
1396 discordiae in universa terra?</i> Propter hoc dicebat dominus, Mt.
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diff changeset
1397 X, 34: <i>non enim veni mittere pacem, sed gladium</i>. Conatus
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diff changeset
1398 autem, scilicet aliquorum, erat ad eum apprehendendum; unde dicit
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diff changeset
1399 <i>quidam autem ex eis</i>, scilicet qui dixerant: <i>numquid a
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diff changeset
1400 Galilaea venit Christus?</i> etc., <i>voluerunt apprehendere
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diff changeset
1401 eum</i>, scilicet ex inimicitia ad occidendum; Ps. LXX, 2:
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diff changeset
1402 <i>persequimini et comprehendite</i>; Ex. XV, 9: <i>dixit inimicus:
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diff changeset
1403 persequar et comprehendam</i>. Sed tamen boni et fideles volunt
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diff changeset
1404 Christum apprehendere, ut eo fruantur; Cant. VII, 8: <i>ascendam in
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diff changeset
1405 palmam, et apprehendam fructus eius</i>. Repressio autem conatus
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diff changeset
1406 est ex potestate Christi: et ideo dicit <i>sed nemo misit super
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diff changeset
1407 illum manus</i>, quia scilicet Christus nolebat. In potestate sua
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diff changeset
1408 erat hoc; infra X, v. 18: <i>nemo tollit a me animam meam; sed ego
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diff changeset
1409 pono eam a me ipso</i>. Unde et quando voluit pati, non eos
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diff changeset
1410 expectavit, sed ipse se eis obtulit; infra XVIII, 4: <i>processit,
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diff changeset
1411 et dixit ad eos, quem quaeritis?</i> Consequenter cum dicit
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diff changeset
1412 <i>venerunt ergo ministri ad pontifices et Pharisaeos</i>, ponitur
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diff changeset
1413 dissensio principum, et primo ponitur dissensio eorum ad ministros;
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diff changeset
1414 secundo dissensio eorum ad invicem, ibi <i>dixit Nicodemus</i>.
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diff changeset
1415 Circa primum tria facit. Primo ponitur redargutio principum ad
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diff changeset
1416 ministros; secundo testimonium latum de Christo a ministris; tertio
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diff changeset
1417 reprehensionis conatus principum ad ministros. In primo attende
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diff changeset
1418 principum iniquitatem, cum dicunt, scilicet pontifices et
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diff changeset
1419 Pharisaei, ministris <i>quare non adduxistis eum?</i> Adeo enim
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diff changeset
1420 mali erant, quod eis non poterant satisfacere ministri, nisi
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diff changeset
1421 Christo nocumentum inferrent; Pro. IV, 16: <i>rapitur somnus ab
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diff changeset
1422 oculis eorum, nisi supplantaverint</i>. Sed hic incipit quaestio
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diff changeset
1423 litteralis: quia cum supra dictum est, quod ministri missi fuerunt
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diff changeset
1424 ad capiendum Iesum die festo mediante, idest quarto die; et hic
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diff changeset
1425 ponatur reditus eorum post septimum diem, quando dixit: <i>in
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diff changeset
1426 novissimo autem die</i> etc., videtur quod intermediis diebus
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diff changeset
1427 vacaverunt. Ad quod est duplex responsio. Una quod Evangelista
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diff changeset
1428 anticipavit murmur turbarum. Vel dicendum, quod forte tunc
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diff changeset
1429 redierunt; sed hoc nunc commemorat, ut manifestet causam
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diff changeset
1430 dissensionis inter principes. In secundo attende ministrorum
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diff changeset
1431 bonitatem in commendabili testimonio quod perhibuerunt de Christo,
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diff changeset
1432 dicentes <i>numquam sic locutus est homo, sicut hic loquitur</i>.
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diff changeset
1433 Ubi redduntur commendabiles ex tribus. Primo ex admirationis causa:
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diff changeset
1434 quia non propter miracula, sed propter doctrinam Christum
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diff changeset
1435 mirabantur, ex quo propinquiores efficiuntur veritati, et recedunt
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diff changeset
1436 a consuetudine Iudaeorum, qui signa quaerunt, ut dicitur I Cor. I,
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diff changeset
1437 22. Secundo ex conversionis facilitate: quia ad pauca verba
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diff changeset
1438 Christi, capti sunt, et allecti ad eius amorem. Tertio ex animi
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diff changeset
1439 securitate: quia ipsis Pharisaeis, qui Christo adversabantur, talia
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diff changeset
1440 dicunt de Christo <i>numquam sic locutus est homo</i>. Et hoc
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diff changeset
1441 rationabiliter: quia non solum homo erat, sed etiam Dei verbum; et
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diff changeset
1442 ideo verba sua erant virtuosa ad commovendum; Ier. c. XXIII, 29:
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diff changeset
1443 <i>numquid non verba mea quasi ignis sunt, dicit dominus, et quasi
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diff changeset
1444 malleus conterens petram?</i> Et ideo dicitur Mt. VII, 29, quod
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diff changeset
1445 <i>erat docens sicut potestatem habens</i>. Erant etiam sapida ad
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diff changeset
1446 dulcorandum; Cant. II, v. 14: <i>sonet vox tua in auribus meis, vox
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diff changeset
1447 enim tua dulcis</i>; Ps. CXVIII, 103: <i>quam dulcia faucibus meis
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diff changeset
1448 eloquia tua</i>. Erant utilia ad retinendum, quia promittebant bona
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diff changeset
1449 aeterna; supra VI, 69: <i>domine, ad quem ibimus? Verba vitae
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diff changeset
1450 aeternae habes</i>; Is. XLVIII, 17: <i>ego dominus docens te
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diff changeset
1451 utilia</i>. In tertio attende detestari Iudaeorum perfidiam, qua
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diff changeset
1452 conantur ministros a Christo retrahere, unde <i>responderunt
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diff changeset
1453 eis</i>, scilicet ministris, <i>numquid et vos seducti estis?</i>
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diff changeset
1454 Ubi tria faciunt. Primo arguunt aestimatum ministrorum errorem;
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diff changeset
1455 secundo proponunt exemplum principium; tertio excludunt exemplum
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diff changeset
1456 turbarum. Arguunt autem eos, cum dicunt <i>numquid et vos seducti
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diff changeset
1457 estis?</i> Quasi dicant: videmus vos delectatos esse in sermone
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diff changeset
1458 illius. Et revera laudabiliter seducti erant, quia dimisso malo
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parents: 30
diff changeset
1459 infidelitatis, ad veritatem fidei sunt adducti: de qua dicitur Ier.
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diff changeset
1460 XX, 7: <i>seduxisti me, domine, et seductus sum</i>. Exemplum autem
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parents: 30
diff changeset
1461 principum proponunt, ut magis eos avertant: unde dicit <i>numquid
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diff changeset
1462 ex principibus aliquis credidit in eum?</i> Ex duobus enim aliqui
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parents: 30
diff changeset
1463 fide digni redduntur: scilicet ex auctoritate et ex religione. Unde
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parents: 30
diff changeset
1464 haec duo contra Christum adducunt, quasi dicant: si Christus esset
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diff changeset
1465 acceptandus, utique acceptassent eum principes, in quibus est
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diff changeset
1466 auctoritas, et Pharisaei, in quibus apparebat religio; sed nullus
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parents: 30
diff changeset
1467 istorum credidit in eum: ergo nec vos debetis in eum credere. In
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parents: 30
diff changeset
1468 his ergo impletur quod dicitur in Ps. CXVII, v. 22: <i>lapidem quem
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parents: 30
diff changeset
1469 reprobaverunt aedificantes</i>, scilicet principes et Pharisaei,
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parents: 30
diff changeset
1470 <i>hic factus est in caput anguli</i>, idest in cordibus populorum.
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1471 <i>Sed a domino factum est istud</i>: quia bonitas eius
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parents: 30
diff changeset
1472 praeponderat malitiae hominum. Testimonium autem turbae excludunt,
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parents: 30
diff changeset
1473 quia eorum malitiam confutant; et ideo dicunt <i>sed turba haec
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parents: 30
diff changeset
1474 quae non novit legem, maledicti sunt</i>; et ideo non est standum
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parents: 30
diff changeset
1475 cum eis. Hoc autem scriptum est, Deut. c. XXVII, 27: <i>maledictus
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diff changeset
1476 qui non permanserit in lege, nec eam opere perfecerit</i>. Sed hoc
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parents: 30
diff changeset
1477 male intelligebant, quia etiam illi qui non habent scientiam legis,
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diff changeset
1478 et opera legis faciunt, magis permanent in lege quam habentes legis
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diff changeset
1479 scientiam, et non servantes eam: de quibus dicitur Mt. XV, 8:
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diff changeset
1480 <i>populus hic labiis me honorat, cor autem eorum longe est a
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diff changeset
1481 me</i>; Iacob V: <i>estote factores verbi, et non auditores
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diff changeset
1482 tantum</i>. Consequenter cum dicit <i>dixit Nicodemus ad eos</i>,
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parents: 30
diff changeset
1483 ponitur dissensio principum ad invicem, et primo ponitur Nicodemi
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parents: 30
diff changeset
1484 exhortatio; secundo principum contradictio, ibi <i>responderunt et
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diff changeset
1485 dixerunt</i>; tertio dissensionis terminatio. Circa primum duo
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diff changeset
1486 facit. Primo praemittit quaedam de Nicodemo; secundo ponit eius
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diff changeset
1487 exhortationem. Praemittit autem tria de eo: quorum duo ostendunt
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diff changeset
1488 intentionem dicendi, et tertium nequitiam principum. Primum ergo
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diff changeset
1489 pertinet ad fidem Nicodemi; unde dicit <i>dixit ille qui venerat ad
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diff changeset
1490 eum</i>, idest crediderat: idem enim est venire ad Christum, et
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parents: 30
diff changeset
1491 credere in eum. Secundum pertinet ad fidei suae imperfectionem,
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diff changeset
1492 quia <i>nocte venit</i>. Si enim perfecte credidisset, non
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diff changeset
1493 pertimuisset. Infra XII, 42: <i>multi ex principibus crediderunt in
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diff changeset
1494 eum; sed propter Pharisaeos non confitebantur, ut e synagoga non
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diff changeset
1495 eiicerentur</i>; de quibus unus erat Nicodemus. Tertium pertinet ad
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diff changeset
1496 principum falsitatem. Dixerunt enim, quod nullus ex principibus et
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diff changeset
1497 Pharisaeis in Christum credidit, et ideo dicit <i>qui erat unus ex
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diff changeset
1498 ipsis</i>; quasi dicat: si Nicodemus, qui est unus ex principibus,
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diff changeset
1499 credidit in eum, manifestum est falsum esse quod principes et
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diff changeset
1500 Pharisaei dicunt, scilicet quod nullus ex principibus credidit in
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diff changeset
1501 eum. Ier. c. XVI, 19: <i>vere mendacium locutus est</i>. Exhortatio
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diff changeset
1502 autem Nicodemi ponitur cum dicit <i>numquid lex nostra iudicat
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diff changeset
1503 hominem, nisi prius audierit ab ipso et cognoverit quid faciat?</i>
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diff changeset
1504 Nam secundum leges civiles debet praecedere diligens inquisitio
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diff changeset
1505 sententiam. Unde dicitur Act. XV, 16: <i>non est Romanis consuetudo
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1506 damnare aliquem hominem, priusquam is qui accusatur, praesentes
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1507 habeat accusatores, locumque defendendi accipiat ad abluenda
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1508 crimina</i>. Unde Iob XXIX, 16: <i>causam quam ignorabam,
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1509 diligenter investigabam</i>. Propter hoc in lege Moysi, Ex. XXIII,
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diff changeset
1510 7, dicitur: <i>innocentem et iustum non condemnabis, quia aversor
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1511 impium</i>. Haec autem verba ideo dicit, quia cum fidelis esset,
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diff changeset
1512 volebat eos ad Christum convertere. Quia tamen timidus erat,
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1513 occulte hoc faciebat. Credebat enim, quia si tantummodo Christum
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diff changeset
1514 vellent audire, quod verbum Christi esset tantae efficaciae quod
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diff changeset
1515 forte similes fierent illis qui missi fuerant ad Iesum, et ad verba
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diff changeset
1516 eius conversi sunt in facto eo ad quod missi fuerant. Contradictio
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diff changeset
1517 principum ponitur cum dicit <i>responderunt et dixerunt ei</i> et
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diff changeset
1518 cetera. Ubi primo comprehendunt eum quasi seductum; secundo quasi
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diff changeset
1519 legis ignarum. Quantum ad primum dicunt <i>numquid et tu Galilaeus
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diff changeset
1520 es</i>, idest, a Galilaeo seductus. Arbitrantur enim Christum
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diff changeset
1521 Galilaeum ex conversatione in Galilaea: et ideo omnes qui Christum
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diff changeset
1522 confitebantur, quasi in opprobrium Galilaeos vocant; Mt. XXVI, 69:
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diff changeset
1523 <i>respondit ancilla Petro: et tu Galilaeus es?</i> Infra IX, v.
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diff changeset
1524 27: <i>numquid et vos vultis discipuli eius fieri?</i> Quantum ad
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diff changeset
1525 secundum dicunt <i>scrutare Scripturas, et vide, quia a Galilaea
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diff changeset
1526 propheta non surgit</i>; cum tamen esset legis doctor, nec de novo
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diff changeset
1527 scrutari indigebat. Quasi dicant: licet tu sis doctor, tamen hoc
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diff changeset
1528 ignoras: sicut supra dictum est III, 10, <i>tu es magister in
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diff changeset
1529 Israel, et haec ignoras?</i> Licet autem non habeatur expresse in
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diff changeset
1530 Scriptura veteris testamenti quod de Galilaea propheta surgeret,
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diff changeset
1531 hoc tamen habetur quod inde exire debeat dominus prophetarum,
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diff changeset
1532 secundum illud Is. II, 1: <i>flos</i>, idest Nazarenus, <i>de
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diff changeset
1533 radice eius ascendet, et requiescet super eum spiritus domini</i>.
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diff changeset
1534 Sed terminatio dissensionis ostenditur infructuosa; unde dicit
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diff changeset
1535 <i>et reversi sunt unusquisque</i>, quasi infecto negotio, <i>in
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diff changeset
1536 domum suam</i>, idest in propria, vacui fide, et fraudati a malo
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diff changeset
1537 desiderio suo. Iob V, 13: <i>consilium pravorum dissipat</i>; Ps.
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diff changeset
1538 XXXII, 10: <i>dominus reprobat consilia principum, et cogitationes
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diff changeset
1539 populorum dissipat</i>. Vel, <i>in domum suam</i>, idest in
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diff changeset
1540 malitiam infidelitatis et impietatis suae; Apoc. II, 13: <i>scio
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diff changeset
1541 ubi habitas, ubi sedes est Satanae: et tenes nomen meum, et non
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diff changeset
1542 negasti fidem meam</i>.</p>
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diff changeset
1543 <br />
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diff changeset
1544 <div class="C">Caput 8</div>
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diff changeset
1545 <div class="D">Lectio 1</div>
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diff changeset
1546 <p title="Super Io., cap. 8 l. 1"><a name="87471"><span class=
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diff changeset
1547 "ref">[87471] Super Io., cap. 8 l. 1</span></a> Postquam egit
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diff changeset
1548 Evangelista de origine doctrinae Christi, hic consequenter agit de
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diff changeset
1549 eius virtute. Habet autem doctrina Christi virtutem illuminativam
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diff changeset
1550 et vivificativam, quia verba eius spiritus et vita sunt. Primo ergo
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diff changeset
1551 agit de virtute doctrinae Christi illuminativa; secundo de virtute
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diff changeset
1552 vivificativa, infra X, <i>amen, amen dico vobis, qui non intrat per
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diff changeset
1553 ostium in ovile ovium, sed ascendit aliunde, ille fur est et
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diff changeset
1554 latro</i>. Ostendit autem illuminativam virtutem doctrinae Christi,
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diff changeset
1555 primo verbo; secundo miraculo, ibi <i>et praeteriens Iesus, vidit
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diff changeset
1556 hominem caecum a nativitate</i>. Circa primum duo facit. Primo
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diff changeset
1557 introducit Christum docentem; secundo ponit doctrinae Christi
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diff changeset
1558 virtutem, ibi <i>iterum ergo locutus est eis Iesus</i>. Ad officium
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diff changeset
1559 autem doctoris duo pertinent. Primo ut devotos instruat; secundo ut
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diff changeset
1560 adversarios repellat. Primo ergo Christus instruit populum devotum;
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diff changeset
1561 secundo repellit adversarios, ibi <i>adducunt autem Scribae</i> et
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diff changeset
1562 cetera. Circa primum tria facit. Primo describitur locus doctrinae;
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diff changeset
1563 secundo auditor; tertio doctor. Locus autem doctrinae est templum.
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diff changeset
1564 Unde primo ponit recessum ab eo; secundo reditum. Recessus quidem,
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diff changeset
1565 cum dicit <i>Iesus autem perrexit in montem oliveti</i>. Nam
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diff changeset
1566 dominus hanc sibi consuetudinem fecerat ut per diem quando erat
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diff changeset
1567 Ierosolymis in diebus festis, praedicaret in templo, signa et
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diff changeset
1568 miracula faceret, et in sero revertebatur in Bethaniam, et apud
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diff changeset
1569 sorores Lazari Mariam et Martham hospitabatur, quae erat in monte
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diff changeset
1570 oliveti. Secundum igitur hunc morem dicit, quod cum in novissimo
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diff changeset
1571 magnae festivitatis die Iesus stetisset in templo, et praedicasset,
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diff changeset
1572 de sero <i>perrexit in montem oliveti</i>, ubi erat Bethania. Et
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diff changeset
1573 hoc convenit mysterio: nam, ut dicit Augustinus, ubi decebat
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diff changeset
1574 Christum docere et suam misericordiam manifestare nisi in monte
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diff changeset
1575 oliveti, in monte unctionis et chrismatis? Oliva autem
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diff changeset
1576 misericordiam signat: unde et in Graeco oleos idem est quod
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diff changeset
1577 misericordia. Lc. X, 34, dicitur de Samaritano, quod infudit oleum
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diff changeset
1578 et vinum, secundum misericordiam et severitatem iudicii. Item oleum
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diff changeset
1579 sanativum est; Is. I, 6: <i>vulnus et livor et plaga tumens non est
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diff changeset
1580 circumligata medicamine, neque fota oleo</i>. Signatur etiam
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diff changeset
1581 medicina spiritualis gratiae, quae ad nos derivata est. Ps. XLIV,
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diff changeset
1582 8: <i>unxit te Deus, Deus tuus, oleo laetitiae prae consortibus
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diff changeset
1583 tuis</i>. Et alibi: <i>sicut unguentum in capite quod descendit in
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diff changeset
1584 barbam</i>. Reditus autem ad locum ponitur tempestivus; unde dicit
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diff changeset
1585 <i>et iterum diluculo venit in templum</i>. Per quod signatur quod
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diff changeset
1586 cognitionem et manifestationem gratiae suae in templo suo, scilicet
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diff changeset
1587 fidelibus suis, manifestaturus erat, Ps. XLVII, 10: <i>suscepimus,
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diff changeset
1588 Deus, misericordiam tuam in medio templi tui</i>. Quod autem
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diff changeset
1589 diluculo rediit, exortum lumen novae gratiae designat; Os. VI, 3:
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diff changeset
1590 <i>quasi diluculum praeparatus est egressus eius</i>. Auditor autem
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diff changeset
1591 doctrinae est populus devotus; et ideo dicit <i>et omnis populus
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diff changeset
1592 venit ad eum</i>; Ps. VII, 8: <i>synagoga populorum circumdabit
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diff changeset
1593 te</i>. Doctor autem introducitur sedens, unde dicit <i>et
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diff changeset
1594 sedens</i>, idest condescendens, ut eius doctrina facilius
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diff changeset
1595 caperetur. Sessio enim humilitatem incarnationis significat; Ps.
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diff changeset
1596 CXXXVIII, 1: <i>tu cognovisti sessionem meam et resurrectionem
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diff changeset
1597 meam</i>. Quia per susceptam humanitatem visibilis apparens,
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diff changeset
1598 coeperunt de divinis facilius edoceri; et ideo dicit, quod
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diff changeset
1599 <i>sedens docebat eos</i>, idest simplices, et sermonem eius
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diff changeset
1600 admirantes; Ps. XXIV, 9: <i>docebit mites vias suas, et diriget
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diff changeset
1601 mansuetos in iudicio</i>; Is. II, 3: <i>docebit nos vias suas</i>.
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diff changeset
1602 Consequenter cum dicit <i>adducunt autem Scribae et Pharisaei
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diff changeset
1603 mulierem in adulterio deprehensam</i>, repellit adversarios, et
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diff changeset
1604 primo ponitur calumniae tentatio; secundo calumniantium repulsio,
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diff changeset
1605 ibi <i>Iesus autem inclinans se deorsum, digito scribebat in
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diff changeset
1606 terra</i>. Circa primum tria facit. Primo ponitur tentationis
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diff changeset
1607 occasio; secundo describitur ipsa tentatio, ibi <i>dixerunt ei:
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diff changeset
1608 magister, haec mulier modo deprehensa est in adulterio</i>; tertio
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diff changeset
1609 tentatorum intentio, ibi <i>haec autem dicebant tentantes eum</i>.
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diff changeset
1610 Occasio autem tentationis ponitur adulterium a muliere perpetratum:
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diff changeset
1611 et ideo primo aggravant culpam; secundo praesentant personam
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diff changeset
1612 peccantem. Dicit ergo quantum ad primum <i>adducunt autem Scribae
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diff changeset
1613 et Pharisaei mulierem in adulterio deprehensam</i>. Ut enim
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diff changeset
1614 Augustinus dicit, tria in Christo praeeminebant: scilicet veritas,
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diff changeset
1615 mansuetudo et iustitia. De ipso quippe fuerat praedictum:
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1616 <i>procede, et regna, propter veritatem et mansuetudinem et
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diff changeset
1617 iustitiam</i>. Nam veritatem attulit ut doctor, et hanc perceperant
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diff changeset
1618 Pharisaei et Scribae dum doceret. Infra eodem: <i>si veritatem dico
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diff changeset
1619 vobis, quare non creditis mihi?</i> Nullum enim falsum in verbis et
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diff changeset
1620 doctrina eius deprehendere poterant; et ideo calumniari de hoc
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diff changeset
1621 cessaverant. Mansuetudinem vero attulit ut liberator; et hanc
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diff changeset
1622 cognoverunt dum adversus inimicos et persecutores non commoveretur;
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diff changeset
1623 I Petr. II, v. 23: <i>cum malediceretur, non maledicebat</i>. Unde
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diff changeset
1624 dicebat, Mt. XI, 29: <i>discite a me, quia mitis sum, et humilis
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diff changeset
1625 corde</i>. Et ideo de hoc etiam non calumniabantur. Iustitiam autem
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diff changeset
1626 attulit ut cognitor, et hoc quia nondum nota erat Iudaeis, maxime
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diff changeset
1627 in iudiciis: ideo in ea scandalum posuerunt, volentes scire utrum a
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diff changeset
1628 iustitia propter misericordiam recederet. Et ideo proponunt ei
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diff changeset
1629 crimen notum et confusione dignum, scilicet adulterium; Eccli. IX,
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1630 10: <i>omnis mulier fornicaria quasi stercus in via
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diff changeset
1631 conculcabitur</i>. Consequenter personam peccantem repraesentant,
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diff changeset
1632 ut magis commoveant. Unde <i>et statuerunt eam in medio</i>; Eccli.
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diff changeset
1633 XXIII, 34: <i>hic in medio adducetur, et inter filios Dei</i> et
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diff changeset
1634 cetera. Consequenter cum dicit <i>et dixerunt ei: magister, haec
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diff changeset
1635 mulier modo deprehensa est in adulterio</i>, prosequuntur ipsam
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diff changeset
1636 tentationem, et primo manifestant culpam; secundo allegant legis
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diff changeset
1637 iustitiam; tertio exquirunt sententiam. Culpam quidem manifestant
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diff changeset
1638 cum dicunt <i>haec mulier modo deprehensa est in adulterio</i>:
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diff changeset
1639 quam quidem culpam exaggerant ex tribus, quae Christum commovere
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diff changeset
1640 deberent a sua mansuetudine. Et primo ex culpae novitate; unde
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diff changeset
1641 dicunt <i>modo</i>: nam quando est antiqua, non tantum movet, quia
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diff changeset
1642 forte praecessit correctio. Secundo ex eius evidentia; unde dicunt
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diff changeset
1643 <i>deprehensa est</i>, ita quod non possit se excusare, quod est
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diff changeset
1644 consuetudinis mulierum, secundum illud Prov. XXX, 20: <i>tergit os
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diff changeset
1645 suum, dicens: non sum operata malum</i>. Tertio ex culpae
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diff changeset
1646 enormitate; unde dicunt <i>in adulterio</i>, quod est grave facinus
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diff changeset
1647 et malorum multorum causa; Eccli. IX: <i>omnis mulier quae
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diff changeset
1648 adulteratur peccabit</i>, primo quidem in lege Dei sui. Legis
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diff changeset
1649 iustitiam allegant cum dicunt: <i>in lege autem</i>, scilicet Lev.
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diff changeset
1650 et Deut. XXII, <i>Moyses mandavit huiusmodi lapidare</i>.
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diff changeset
1651 Sententiam autem exquirunt cum subdunt: <i>tu ergo quid dicis?</i>
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diff changeset
1652 Calumniosa est interrogatio; quasi dicant: si eam dimitti censuerit
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diff changeset
1653 iustitiam non tenebit. Sed, absit ut qui venerat quaerere et salvum
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diff changeset
1654 facere quod perierat, eam condemnaret; supra III, 17: <i>non enim
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diff changeset
1655 misit Deus filium suum in mundum ut iudicet mundum, sed ut salvetur
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diff changeset
1656 mundus per ipsum</i>. Lex etiam quod iniustum erat iubere non
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diff changeset
1657 poterat. Et ideo non dicit absolvatur ne contra legem facere
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diff changeset
1658 videretur. Et ideo consequenter subditur perversa tentantium
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diff changeset
1659 intentio, cum dicit <i>haec autem dicebant tentantes eum</i>.
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diff changeset
1660 Credebant enim, quod Christus ne mansuetudinem perderet, eam
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diff changeset
1661 dimitti debere dicturus esset; et sic accusarent eum tamquam legis
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diff changeset
1662 praevaricatorem. I Cor. X, 9: <i>neque tentaveritis Christum, sicut
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diff changeset
1663 illi tentaverunt</i>. Consequenter cum dicit <i>Iesus autem
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diff changeset
1664 inclinans se deorsum, digito scribebat in terra</i>, repellit
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diff changeset
1665 adversarios sua sapientia. Nam Pharisaei de duobus eum tentabant:
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diff changeset
1666 scilicet de iustitia et de misericordia. Et utrumque in respondendo
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parents: 30
diff changeset
1667 servavit, et ideo primo ostendit quomodo servavit; secundo quod non
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diff changeset
1668 recessit a misericordia, ibi <i>erigens autem se Iesus dixit ei</i>
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diff changeset
1669 et cetera. Circa primum duo facit. Primo proponit sententiam
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diff changeset
1670 iustitiae; secundo subditur effectus sententiae, ibi <i>audientes
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diff changeset
1671 autem haec, unus post unum exibant</i>. Circa primum tria facit.
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diff changeset
1672 Primo describit sententiam; secundo pronuntiat eam; tertio
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diff changeset
1673 perseverat iterum in scribendo sententiam. Sententiam autem
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parents: 30
diff changeset
1674 describit in terra digito; unde dicit Iesus <i>autem inclinans se
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diff changeset
1675 deorsum, digito scribebat in terra</i>. Scribebat autem secundum
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diff changeset
1676 quosdam illud quod dicitur Ier. XXII, 29: <i>terra terra, audi
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diff changeset
1677 (...) scribe iustum virum sterilem</i>. Secundum alios vero, et
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diff changeset
1678 melius, dicitur quod scripsit eadem quae protulit, scilicet: <i>qui
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parents: 30
diff changeset
1679 sine peccato est vestrum, primus in illam lapidem mittat</i>.
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parents: 30
diff changeset
1680 Neutrum tamen certum est. Sed in terra quidem scribebat triplici
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diff changeset
1681 ratione. Una quidem, secundum Augustinum, ut ostendat eos qui eum
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diff changeset
1682 tentabant in terra describendos esse; Ier. XVII, 13: <i>domine,
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diff changeset
1683 recedentes a te in terra scribuntur</i>. Iusti autem, et discipuli
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diff changeset
1684 qui eum sequuntur, in caelo scribuntur; Lc. X, 20: <i>gaudete et
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parents: 30
diff changeset
1685 exultate, quia nomina vestra scripta sunt in caelo</i>. Item ut
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parents: 30
diff changeset
1686 ostendat se quod signa faceret in terra: qui enim scribit, signa
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diff changeset
1687 facit. Scribere ergo in terra, est signa facere: et ideo dicit quod
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diff changeset
1688 <i>inclinavit se</i>, scilicet per incarnationis mysterium, ex quo
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diff changeset
1689 in carne assumpta miracula fecit. Tertio, quia lex vetus in tabulis
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diff changeset
1690 lapideis scripta erat, ut habetur Ex. XXXI, et II Cor. III. Per
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diff changeset
1691 quod signatur eius duritia: quia <i>irritam quis faciens legem
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diff changeset
1692 Moysi, absque ulla miseratione occidebatur</i>, ut dicitur Hebr. c.
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diff changeset
1693 X, 28. Terra autem mollis est. Ut ergo signaret dulcedinem et
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diff changeset
1694 mollitiem novae legis per eum traditae, in terra scribebat. Ex quo
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diff changeset
1695 tria in sententiis debemus attendere. Primo benignitatem in
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diff changeset
1696 condescendendo puniendis: unde dicit <i>inclinans se</i>; Iac. II,
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diff changeset
1697 13: <i>iudicium sine misericordia ei qui non fecit
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diff changeset
1698 misericordiam</i>; Gal. ult., 1: <i>si praeoccupatus fuerit aliquis
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diff changeset
1699 in aliquo delicto, vos, qui spirituales estis, huiusmodi instruite
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parents: 30
diff changeset
1700 in spiritu lenitatis</i>. Secundo discretionem in discernendo; unde
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diff changeset
1701 dicit <i>digito scribebat</i>, qui propter flexibilitatem
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diff changeset
1702 discretionem significat; Dan. c. V, 5: <i>apparuerunt digiti quasi
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diff changeset
1703 manus hominis scribentis contra candelabrum</i>. Tertio
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diff changeset
1704 certitudinem in pronuntiando: unde dicit <i>scribebat</i>.
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diff changeset
1705 Sententiam autem profert ad eorum instantiam; unde dicit <i>cum
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diff changeset
1706 autem perseverarent interrogantes eum, erexit se, et dixit eis: qui
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diff changeset
1707 sine peccato est vestrum, primus in illam lapidem mittat</i>.
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diff changeset
1708 Pharisaei enim transgressores legis erant, tamen nitebantur
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diff changeset
1709 Christum de transgressione legis accusare, et mulierem condemnare:
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diff changeset
1710 et ideo Christus sententiam proponit iustitiae, dicens <i>qui sine
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diff changeset
1711 peccato est vestrum</i>, quasi dicat: puniatur peccatrix, sed non a
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diff changeset
1712 peccatoribus: impleatur lex, sed non a praevaricatoribus legis,
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diff changeset
1713 quia, ut dicitur Rom. II, 1: <i>in quo enim alium iudicas, teipsum
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diff changeset
1714 condemnas</i>. Aut ergo istam dimittite, aut cum illa poenam legis
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diff changeset
1715 excipite. Hic incidit quaestio utrum iudex in peccato existens,
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diff changeset
1716 peccet ferendo contra alium sententiam qui in eodem peccato
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diff changeset
1717 existit. Et licet manifestum sit, quod iudex si publice in peccato
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diff changeset
1718 existens sententiam ferat, peccat scandalizando; nihilominus tamen
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diff changeset
1719 hoc idem videtur, si sit in peccato occulto. Nam Rom. II, 1: <i>in
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diff changeset
1720 quo alium iudicas, teipsum condemnas</i>. Constat autem, quod
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diff changeset
1721 nullus condemnat se nisi peccando: ergo videtur quod iudicando
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diff changeset
1722 alium peccet. Respondeo dicendum, quod in hoc uti oportet duplici
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diff changeset
1723 distinctione. Aut enim iudex perseverat in proposito peccandi, aut
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diff changeset
1724 poenitet se peccasse. Item aut punit ut legis minister, aut motu
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diff changeset
1725 proprio. Et si quidem poenitet se peccasse, iam peccatum non est in
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diff changeset
1726 eo; et sic absque peccato sententiam posset ferre. Si autem est in
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diff changeset
1727 proposito peccandi: aut profert sententiam ut legis minister, et
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diff changeset
1728 sic non peccat ex hoc quod sententiam profert, quamvis peccet ex
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diff changeset
1729 hoc quod talia facit, quibus dignus est contra se similem
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diff changeset
1730 sententiam recipere; si autem proprio motu, dico, quod proferendo
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diff changeset
1731 sententiam peccat, cum non moveatur ad hoc amore iustitiae, sed ex
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diff changeset
1732 aliqua mala radice; alias primo in se puniret quod animadvertit in
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diff changeset
1733 alio; quia hoc dicitur in Prov. c. XVIII, 17: <i>iustus prior
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diff changeset
1734 accusator est sui</i>. Perseverat autem in scribendo, quia
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diff changeset
1735 <i>iterum se inclinans scribebat</i>: primo quidem ut ostendat suae
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diff changeset
1736 scientiae firmitatem; Num. XXIII, 19: <i>non est Deus ut homo, ut
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diff changeset
1737 mentiatur, et ut filius hominis, ut mutetur</i>. Secundo ut
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diff changeset
1738 ostendat eos sua visione indignos. Unde cum eos zelo iustitiae
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diff changeset
1739 percussisset, non dignatus est eos attendere, sed avertit ab eis
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diff changeset
1740 obtutum. Tertio ut eorum verecundiae consulens, daret eis exeundi
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diff changeset
1741 liberam facultatem. Effectus autem iustitiae est eorum confusio;
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diff changeset
1742 unde dicit <i>audientes autem haec, unus post unum exibant</i>: tum
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diff changeset
1743 quia gravioribus peccatis erant impliciti, et magis eos conscientia
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diff changeset
1744 remordebat; Dan. XIII, 5: <i>egressa est iniquitas a senioribus
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diff changeset
1745 iudicibus, qui videbantur regere populum</i>; tum etiam quia melius
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diff changeset
1746 cognoscebant aequitatem prolatae sententiae; Ier. V, 5: <i>ibo ergo
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diff changeset
1747 ad optimates, et loquar eis: ipsi enim cognoverunt viam domini, et
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diff changeset
1748 iudicium Dei sui. Et remansit solus Iesus, et mulier stans</i>,
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diff changeset
1749 scilicet misericordia et miseria. Ideo autem solus remansit, quia
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diff changeset
1750 ipse solus sine peccato erat. Nam, ut dicitur in Ps. XIII, 1:
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diff changeset
1751 <i>non est qui faciat bonum, non est usque ad unum</i>, scilicet
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diff changeset
1752 Christum. Et ideo forte mulier territa est, et ab illo se puniendam
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diff changeset
1753 credebat. Sed si remansit solus, quomodo dicit <i>in medio
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diff changeset
1754 stans?</i> Et dicendum, quod mulier stabat in medio discipulorum,
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diff changeset
1755 et sic ly <i>solus</i> excludit extraneos, non discipulos. Vel
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diff changeset
1756 <i>in medio</i>, idest in dubio, utrum absolvenda esset, vel
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diff changeset
1757 condemnanda. Sic ergo patet quod dominus in respondendo iustitiam
495930650732 to XML, fix initial link by hand
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diff changeset
1758 servavit. Consequenter cum dicit <i>erigens autem se Iesus, dixit
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diff changeset
1759 ei</i> etc. ostendit quod a misericordia non recessit, dando
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diff changeset
1760 sententiam misericordiae, et primo examinat; secundo absolvit;
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diff changeset
1761 tertio admonet; examinat autem eam de accusatoribus; unde dicit,
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diff changeset
1762 quod <i>erigens se Iesus</i>, scilicet faciem suam a terra, in qua
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diff changeset
1763 scribebat, ad mulierem convertens, <i>dixit ei: mulier, ubi sunt
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diff changeset
1764 qui te accusabant?</i> Item de condemnatione; unde quaerit <i>nemo
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diff changeset
1765 te condemnavit?</i> Et illa respondit: <i>nemo, domine</i>.
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diff changeset
1766 Absolvit autem eam; unde dicit <i>dixit ei Iesus: nec ego te
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diff changeset
1767 condemnabo</i>, a quo te forte damnari timuisti, quia in me
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diff changeset
1768 peccatum non invenisti. Nec mirum, <i>quia non misit Deus filium
495930650732 to XML, fix initial link by hand
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diff changeset
1769 suum in mundum, ut iudicet mundum, sed ut salvetur mundus per
495930650732 to XML, fix initial link by hand
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diff changeset
1770 ipsum</i>; supra III, 17; Ez. XVIII, 32: <i>nolo mortem
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diff changeset
1771 peccatoris</i>. Absolvit autem eam a culpa, non imponendo ei
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1772 aliquam poenam: quia cum absolvendo exterius iustificaret interius,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1773 bene potuit eam adeo immutare interius per sufficientem
495930650732 to XML, fix initial link by hand
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diff changeset
1774 contritionem de peccatis, ut ab omni poena immunis efficeretur. Nec
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diff changeset
1775 tamen trahendum est in consuetudinem ut aliquis exemplo domini
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diff changeset
1776 absque confessione et poenae inflictione quemquam absolvat; quia
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parents: 30
diff changeset
1777 Christus excellentiam habuit in sacramentis, et potuit conferre
495930650732 to XML, fix initial link by hand
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diff changeset
1778 effectum sine sacramento, quod nullus purus homo potest. Admonet
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diff changeset
1779 vero eam cum dicit <i>vade, et iam noli peccare</i>. Duo enim erant
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parents: 30
diff changeset
1780 in muliere ista: scilicet natura et culpa. Et utrumque poterat
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parents: 30
diff changeset
1781 dominus condemnare. Puta naturam, si iussisset eam lapidare; et
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parents: 30
diff changeset
1782 culpam, si non absolvisset. Poterat etiam utrumque absolvere, puta
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1783 si dedisset licentiam peccandi, dicens vade, vive ut vis, esto de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1784 mea liberatione secura; ego, quantumcumque peccaveris, etiam a
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1785 Gehenna et ab Inferni tortoribus liberabo. Sed dominus culpam non
495930650732 to XML, fix initial link by hand
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diff changeset
1786 amans, peccatis non favens, ipsam damnavit culpam, non naturam,
495930650732 to XML, fix initial link by hand
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diff changeset
1787 dicens <i>amplius noli peccare</i>: ut sic appareat quam dulcis est
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diff changeset
1788 dominus per mansuetudinem, et rectus per veritatem.</p>
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diff changeset
1789 <br />
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diff changeset
1790 <div class="D">Lectio 2</div>
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diff changeset
1791 <p title="Super Io., cap. 8 l. 2"><a name="87472"><span class=
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diff changeset
1792 "ref">[87472] Super Io., cap. 8 l. 2</span></a> Postquam
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diff changeset
1793 Evangelista introduxit Christum docentem, hic consequenter primo
495930650732 to XML, fix initial link by hand
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diff changeset
1794 ostendit doctrinae ipsius illuminativam virtutem; secundo
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diff changeset
1795 manifestat quae de ea dicit, ibi <i>dixerunt ergo ei Pharisaei: tu
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diff changeset
1796 de te ipso testimonium perhibes</i>. Circa primum tria facit. Primo
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diff changeset
1797 ponit spiritualis lucis privilegium; secundo eius effectum, ibi
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diff changeset
1798 <i>qui sequitur me, non ambulat in tenebris</i>; tertio eius
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diff changeset
1799 fructum, ibi <i>sed habebit lumen vitae</i>. Privilegium autem
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diff changeset
1800 spiritualis lucis ponitur quantum ad Christum, qui est lux; et
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diff changeset
1801 quantum ad hoc dicit <i>iterum locutus est eis Iesus dicens: ego
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diff changeset
1802 sum lux mundi</i>. Quod potest uno modo continuari ad immediate
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diff changeset
1803 dictum. Quia enim dixit: <i>nec ego condemnabo te</i> etc.,
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diff changeset
1804 absolvens eam a crimine, ideo ne aliqui dubitarent utrum ipse
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diff changeset
1805 absolvere posset, et peccata dimittere, dignatur apertius
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diff changeset
1806 divinitatis suae potentiam demonstrare, dicens se esse lucem, qui
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diff changeset
1807 peccati tenebras pellit. Alio modo potest continuari ad illud quod
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diff changeset
1808 supra VII, 52 dixit: <i>scrutare Scripturas, et vide quia propheta
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diff changeset
1809 a Galilaea non surgit</i>. Quia enim eum aestimabant Galilaeum, et
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diff changeset
1810 quasi ex loco determinato dependentem, doctrinam eius repudiabant;
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diff changeset
1811 ideo dominus ostendit se totius mundi esse lucem universalem,
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diff changeset
1812 dicens <i>ego sum lux mundi</i>, non Galilaeae, neque Palaestinae,
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diff changeset
1813 neque Iudaeae. Manichaei autem, ut Augustinus dicit, hoc falso
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diff changeset
1814 intelligebant. Quia enim imaginatio eorum erat solum de
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parents: 30
diff changeset
1815 sensibilibus, ideo non valebant se ad intellectualia et spiritualia
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diff changeset
1816 extendere, credebant enim supra corporalia nihil esse in rerum
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diff changeset
1817 natura, unde dicebant Deum esse corpus et lucem quamdam infinitam,
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diff changeset
1818 et solem istum oculis carnis visibilem, Christum dominum esse
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diff changeset
1819 putaverunt: et propter hoc ipsum dixisse <i>ego sum lux mundi</i>.
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diff changeset
1820 Sed hoc stare non potest et Ecclesia Catholica improbat tale
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parents: 30
diff changeset
1821 figmentum. Sol enim iste corporalis est lux quam sensus attingere
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diff changeset
1822 potest: et ideo non est suprema lux, quam intellectus solus
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diff changeset
1823 attingit, quae est lux intelligibilis propria rationalis creaturae.
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diff changeset
1824 Hic de ea dicit Christus <i>ego sum lux mundi</i>. De ista dicitur
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diff changeset
1825 supra I, 9: <i>erat lux vera quae illuminat omnem hominem venientem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1826 in hunc mundum</i>. Lux autem ista sensibilis, imago quaedam est
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parents: 30
diff changeset
1827 illius lucis intelligibilis: nam omne sensibile est quasi quoddam
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parents: 30
diff changeset
1828 particulare, intellectualia autem sunt quasi totalia quaedam. Sicut
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parents: 30
diff changeset
1829 autem lux ista particularis habet effectum in re visa, inquantum
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parents: 30
diff changeset
1830 colores facit actu visibiles, et etiam in vidente, quia per eam
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diff changeset
1831 oculus confortatur ad videndum, sic lux illa intelligibilis
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diff changeset
1832 intellectum facit cognoscentem. Quia quidquid luminis est in
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diff changeset
1833 rationali creatura, totum derivatur ab ipsa suprema luce; supra I,
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parents: 30
diff changeset
1834 9: <i>illuminat omnem hominem venientem in hunc mundum</i>. Item
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parents: 30
diff changeset
1835 facit res omnes actu intelligibiles, inquantum ab ipsa derivantur
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diff changeset
1836 omnes formae, per quas res habent quod cognoscantur, sicut omnes
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diff changeset
1837 formae artificiatorum derivantur ab arte et ratione artificis; Ps.
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diff changeset
1838 CIII, 24: <i>quam magnificata sunt opera tua, domine. Omnia in
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parents: 30
diff changeset
1839 sapientia fecisti</i>. Et ideo recte dicit <i>ego sum lux
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parents: 30
diff changeset
1840 mundi</i>: non sol factus, sed per quem sol factus est. Tamen, ut
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diff changeset
1841 Augustinus dicit, lumen quod solem fecit, sub sole factum est, et
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diff changeset
1842 carnis nube tegitur, non ut obscuretur, sed ut temperetur.
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diff changeset
1843 Excluditur etiam per hoc haeresis Nestorii dicentis, quod filius
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diff changeset
1844 Dei erat unitus homini per inhabitationem tantum. Constat enim quod
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parents: 30
diff changeset
1845 qui haec verba proferebat, scilicet <i>ego sum lux mundi</i>, homo
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diff changeset
1846 erat. Nisi ergo ipse qui loquebatur et videbatur homo, personaliter
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diff changeset
1847 esset filius Dei, non dixisset <i>ego sum lux mundi</i>, sed in me
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parents: 30
diff changeset
1848 habitat lux mundi. Effectus autem huius lucis est expellere
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parents: 30
diff changeset
1849 tenebras; unde dicit <i>qui sequitur me, non ambulat in
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parents: 30
diff changeset
1850 tenebris</i>. Et quia lux ista est universalis, ideo universaliter
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diff changeset
1851 tenebras omnes expellit. Sunt autem triplices tenebrae, scilicet
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diff changeset
1852 ignorantiae; Ps. LXXXI, 5: <i>nescierunt neque intellexerunt: in
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parents: 30
diff changeset
1853 tenebris ambulant</i>. Et hae sunt rationis secundum seipsam,
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diff changeset
1854 inquantum per seipsam obnubilatur. Item culpae; Eph. V, 8:
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diff changeset
1855 <i>eratis aliquando tenebrae, nunc autem lux in domino</i>. Et
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parents: 30
diff changeset
1856 istae sunt rationis humanae non ex se, sed ex appetitu, inquantum
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parents: 30
diff changeset
1857 male dispositus per passiones vel habitum, appetit aliquid ut
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parents: 30
diff changeset
1858 bonum, quod tamen non est vere bonum. Item tenebrae damnationis
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parents: 30
diff changeset
1859 aeternae; Matth. c. XXV, 30: <i>inutilem servum eiicite in tenebras
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parents: 30
diff changeset
1860 exteriores</i>. Sed duae primae sunt in vita ista; tertiae vero
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parents: 30
diff changeset
1861 sunt in termino viae. <i>Qui</i> ergo <i>sequitur me, non ambulat
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diff changeset
1862 in tenebris</i>, ignorantiae, quia <i>ego sum veritas</i>, nec
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diff changeset
1863 culpae, quia <i>ego sum via</i>, neque damnationis aeternae, quia
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diff changeset
1864 <i>ego sum vita</i>. Et ideo consequenter subdit fructum doctrinae,
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parents: 30
diff changeset
1865 scilicet <i>sed habebit lumen vitae</i>: nam qui hoc lumen habet,
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diff changeset
1866 est extra tenebras damnationis. Dicit autem <i>qui sequitur</i>,
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parents: 30
diff changeset
1867 quia sicut quicumque non vult errare in tenebris, oportet ut
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parents: 30
diff changeset
1868 sequatur eum qui lumen portat; ita quicumque vult salvari, oportet
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diff changeset
1869 quod sequatur Christum, qui est lux, credendo et amando; et sic
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parents: 30
diff changeset
1870 apostoli secuti sunt eum, Matth. IV, 20. Quia vero lux corporalis
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parents: 30
diff changeset
1871 deficere potest per occasum, contingit quia qui sequitur eam,
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parents: 30
diff changeset
1872 tenebras incurrit. Lux vero ista, quae nescit occasum, numquam
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parents: 30
diff changeset
1873 deficit: et ideo qui sequitur eam, habet lumen indeficiens,
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diff changeset
1874 scilicet vitae. Lumen enim visibile non dat vitam, sed coadiuvat
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parents: 30
diff changeset
1875 exterius operationes vitae corporalis; lumen vero istud vitam dat,
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parents: 30
diff changeset
1876 quia vivimus inquantum intellectum habemus, qui est quaedam
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parents: 30
diff changeset
1877 participatio illius lucis. Quando autem lux illa perfecte
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parents: 30
diff changeset
1878 irradiabit, tunc habebimus vitam perfectam; Ps. XXXV, 10: <i>apud
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1879 te est fons vitae, et in lumine tuo videbimus lumen</i>; quasi
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parents: 30
diff changeset
1880 dicat: tunc ipsam vitam perfecte habebimus quando ipsum lumen per
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diff changeset
1881 speciem videbimus. Unde dicitur Io. XVII, 3: <i>haec est vita
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diff changeset
1882 aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum
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parents: 30
diff changeset
1883 Christum</i>. Sed attendendum, quod hoc quod dicit <i>qui sequitur
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diff changeset
1884 me</i>, pertinet ad meritum; quod vero dicit <i>habebit lumen
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diff changeset
1885 vitae</i>, ad praemium. Consequenter cum dicit <i>dixerunt ergo ei
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parents: 30
diff changeset
1886 Pharisaei</i> etc., manifestat haec tria quae de se dicit, et primo
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diff changeset
1887 primum; secundo secundum, ibi <i>dicit ergo iterum, eis Iesus</i>;
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diff changeset
1888 tertio tertium, ibi <i>amen, amen dico vobis, si quis sermonem meum
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diff changeset
1889 servaverit, mortem non videbit in aeternum</i>. Primum autem quod
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parents: 30
diff changeset
1890 dixit, est <i>ego sum lux mundi</i>, quod Iudaeos turbabat, et ideo
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parents: 30
diff changeset
1891 primo ponit Iudaeorum contradictionem; secundo eorum confutationem,
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parents: 30
diff changeset
1892 manifestando veritatem sui dicti, ibi <i>respondit Iesus, et dixit
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diff changeset
1893 eis</i> et cetera. Manifestum est autem circa primum, quod illa
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diff changeset
1894 quae dixit in templo, dixit in conspectu turbarum, hic autem coram
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parents: 30
diff changeset
1895 Pharisaeis. Et ideo dixerunt ei ipsi Pharisaei: <i>tu de teipso
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parents: 30
diff changeset
1896 testimonium perhibes, testimonium tuum non est verum</i>; quasi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
1897 dicant: ex hoc ipso quod tu de teipso testificaris, testimonium
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diff changeset
1898 tuum non est verum. In hominibus enim nec acceptum nec congruum est
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diff changeset
1899 quod homo se laudet; Prov. XXVII, v. 2: <i>laudet te alienus, et
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parents: 30
diff changeset
1900 non os tuum</i>: quia non ex hoc commendabilis redditur, sed si a
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diff changeset
1901 Deo commendatur; II Cor. X, 18: <i>non enim qui seipsum commendat,
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diff changeset
1902 ille probatus est, sed quem Deus commendat</i>: quia solus Deus
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diff changeset
1903 perfecte eum cognoscit. Deum autem nullus potest sufficienter
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diff changeset
1904 commendare, nisi ipse seipsum, et ideo oportet quod ipse de seipso
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diff changeset
1905 testificetur, et etiam de hominibus; Iob XVI, 20: <i>ecce in caelo
495930650732 to XML, fix initial link by hand
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diff changeset
1906 testis meus</i>. Et ideo Iudaei decipiebantur. Consequenter cum
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diff changeset
1907 dicit <i>respondit Iesus, et dixit eis</i> etc., dominus repellit
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diff changeset
1908 eorum contradictionem, et primo auctoritate patris; secundo removet
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diff changeset
1909 contradictionem exortam de patre, ibi <i>dicebant ergo ei: ubi est
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diff changeset
1910 pater tuus?</i> Contradictio autem Iudaeorum erat per quamdam
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1911 consequentiam, et ideo primo ostendit eorum consequentiam non
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diff changeset
1912 tenere; secundo probat suum testimonium verum esse, ibi <i>ego non
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diff changeset
1913 iudico quemquam</i> et cetera. Circa primum duo facit. Primo
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diff changeset
1914 ostendit consequentiae falsitatem; secundo subdit deceptionis
495930650732 to XML, fix initial link by hand
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diff changeset
1915 ipsorum causam, ibi <i>vos autem nescitis unde venio, aut quo
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parents: 30
diff changeset
1916 vado</i>. Consequentia autem istorum erat quod ex hoc ipso quod
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diff changeset
1917 Christus de se testimonium perhibebat, testimonium eius non erat
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diff changeset
1918 verum. Sed dominus dicit contrarium, scilicet quod ex hoc verum
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diff changeset
1919 est. Unde <i>respondit, et dixit eis: si ego testimonium perhibeo
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diff changeset
1920 de meipso, testimonium meum verum est</i>: et hoc ideo, quia <i>ego
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diff changeset
1921 scio unde veni, et quo vado</i>; quasi dicat, secundum
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diff changeset
1922 Chrysostomum, quia ex Deo sum, et Deus, et Dei filius. <i>Est autem
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diff changeset
1923 Deus verax</i>: Rom. III, 4. Dicit autem <i>scio unde veni</i>,
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diff changeset
1924 idest cognosco meum principium, <i>et quo vado</i>, scilicet ad
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diff changeset
1925 patrem, quem nullus perfecte scire potest nisi filius Dei; Matth.
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diff changeset
1926 XI, 27: <i>nec patrem quis novit nisi filius, et cui voluerit
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diff changeset
1927 filius revelare</i>. Non autem quicumque scit affectu et
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diff changeset
1928 intellectu, unde veniat et quo vadat, non potest nisi verum dicere,
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diff changeset
1929 nam a Deo venit, et ad Deum vadit; Deus autem veritas est: quanto
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diff changeset
1930 ergo magis filius Dei, qui perfecte scit unde venit et quo vadit,
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diff changeset
1931 verum dicit? Consequenter cum dicit <i>vos autem nescitis unde
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diff changeset
1932 venio aut quo vado</i>, ostendit causam erroris, quae est
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diff changeset
1933 ignorantia divinitatis Christi; quia enim ipsam ignorabant,
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diff changeset
1934 iudicabant de eo secundum humanitatem. Sic ergo duplex causa
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diff changeset
1935 erroris erat in eis. Una, quia eius divinitatem ignorabant; alia,
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1936 quia de eo secundum humanitatem tantum iudicabant. Et ideo quantum
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diff changeset
1937 ad primum dicit <i>vos nescitis unde venio</i>, idest aeternum meum
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1938 processum a patre, <i>aut quo vado</i>. Supra: <i>est verax qui
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diff changeset
1939 misit me, et ego quae audivi ab eo, haec loquor in mundo</i>; Iob
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diff changeset
1940 XXVIII, 20: <i>unde ergo venit sapientia?</i> Is. LIII, 8:
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1941 <i>generationem eius quis enarrabit?</i> Quantum ad secundum dicit
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1942 <i>vos secundum carnem iudicatis</i>, scilicet de me, solum carnem
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1943 esse putantes, non autem Deum. Vel <i>secundum carnem</i>, idest
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1944 male et iniuste. Sicut enim secundum carnem vivere est male vivere,
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1945 ita et secundum carnem iudicare, est male iudicare. Consequenter
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1946 cum dicit <i>ego non iudico quemquam</i>, ostendit testimonium suum
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1947 esse verum, et falsum esse quod ipse solus de se testimonium
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1948 perhibeat. Et quia de iudicio mentio facta est, ostendit primo se
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1949 non esse solum in iudicando; secundo se non esse solum in
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1950 testificando, ibi <i>et in lege vestra scriptum est</i> et cetera.
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1951 Circa primum tria facit. Primo ponit iudicii dilationem; secundo
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diff changeset
1952 iudicii veritatem; et tertio veritatis rationem. Dilationem quidem
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1953 iudicii ponit cum dicit <i>ego non iudico quemquam</i>; quasi
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1954 dicat: vos iudicatis male, sed <i>ego non iudico quemquam</i>;
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diff changeset
1955 supra III, 17: <i>non enim misit Deus filium suum in mundum ut
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1956 iudicet mundum, sed ut salvetur mundus per ipsum</i>. Vel <i>non
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diff changeset
1957 iudico quemquam</i>, scilicet secundum carnem, sicut vos iudicatis;
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diff changeset
1958 Is. XI, 3: <i>non secundum visionem oculorum iudicabit, neque
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diff changeset
1959 secundum auditum aurium arguet</i>. Sed tamen quandoque iudicabo;
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1960 quia <i>pater omne iudicium dedit filio</i>; supra c. V, 22. Et
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1961 tunc <i>iudicium meum verum est</i>, idest iustum; Ps. XCV:
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1962 <i>iudicabit orbem terrae in aequitate</i>; Rom. II, 2: <i>scimus
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1963 quia iudicium Dei est secundum veritatem in eos qui talia
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1964 agunt</i>. In quo ostenditur iudicii veritas. Rationem veritatis
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1965 ostendit, cum dicit <i>quia non sum solus</i>. Quod autem dicit
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1966 supra V, 22, <i>pater non iudicat quemquam</i>, intelligendum est
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1967 seorsum a filio, vel quia non visibiliter pater apparebit omnibus
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1968 in iudicio; et ideo dicit <i>non sum solus</i>, quia non derelictus
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1969 ab ipso, sed simul cum ipso; infra XIV, v. 10: <i>ego in patre, et
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diff changeset
1970 pater in me est</i>. Hoc autem verbum excludit errorem Sabellii
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1971 dicentis unam esse personam patris et filii, nec differre nisi
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1972 secundum nomina. Si enim hoc esset, non dixisset <i>non sum solus,
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1973 sed ego, et qui misit me</i>, sed dixisset: ego sum pater, et ego
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1974 ipse sum filius. Distingue ergo personas, et cognosce filium esse
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diff changeset
1975 alium a patre. Consequenter cum dicit <i>et in lege vestra scriptum
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diff changeset
1976 est</i> etc., ostendit quod non est solus in testificando; nec
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diff changeset
1977 tamen differt testimonium, sicut iudicium: unde non dicit,
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diff changeset
1978 testimonium non perhibeo. Primo ergo introducit legem; secundo
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diff changeset
1979 concludit propositum, ibi <i>ego sum qui testimonium perhibeo de
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diff changeset
1980 meipso</i>. Dicit ergo <i>in lege vestra</i>, et vobis data, Eccli.
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1981 XXIV, 23: <i>legem mandavit Moyses: scriptum est</i>, Deut. XIX,
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1982 <i>quia duorum hominum testimonium verum est</i>: sic enim est ibi:
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1983 <i>in ore duorum aut trium stabit omne verbum</i>. Sed, secundum
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diff changeset
1984 Augustinum, habet magnam quaestionem quod dicit <i>duorum hominum
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1985 testimonium verum est</i>. Fieri enim potest quod duo mentiantur.
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diff changeset
1986 Nam Susanna casta duobus falsis testibus urgebatur, ut habetur Dan.
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diff changeset
1987 XIII, 5 ss. Universus etiam populus mentitus est contra Christum.
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1988 Responsio. Hoc quod dicit <i>duorum hominum testimonium verum
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1989 est</i>, intelligendum est quod pro vero in iudicio est habendum.
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diff changeset
1990 Cuius ratio est, quia in actibus humanis vera certitudo haberi non
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diff changeset
1991 potest; et ideo accipitur inde id quod certius haberi potest, quod
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diff changeset
1992 est per multitudinem testium: magis enim est probabile quod unus
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1993 mentiatur, quam quod multi; Eccle. IV, 12: <i>funiculus triplex
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diff changeset
1994 difficile solvitur</i>. Nihilominus tamen per hoc quod dicit: <i>in
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1995 ore duorum aut trium testium stabit omne verbum</i>, reducit nos,
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diff changeset
1996 secundum Augustinum, in considerationem Trinitatis, in qua est
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1997 perpetua stabilitas veritatis, a qua omnes veritates derivantur.
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1998 Dicit autem <i>duorum vel trium</i>, quia in Scriptura sacra
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1999 quandoque nominantur tres, quandoque duae personae, cum quibus
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diff changeset
2000 etiam intelligitur spiritus sanctus, qui est nexus duorum. Si ergo
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diff changeset
2001 duorum hominum testimonium verum est vel trium, testimonium meum
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diff changeset
2002 verum est, quia et <i>ego testimonium perhibeo de meipso, et
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diff changeset
2003 testimonium perhibet de me qui misit me pater</i>; supra V, 36:
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diff changeset
2004 <i>ego testimonium habeo maius Ioanne</i>. Sed hoc non videtur ad
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diff changeset
2005 propositum pertinere. Primo quidem, quia pater filii Dei non est
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diff changeset
2006 homo; cum ipse dicat <i>duorum hominum testimonium verum est</i>.
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diff changeset
2007 Secundo vero, quia tunc sunt duo testes alicuius quando
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diff changeset
2008 testificantur de aliquo tertio; sed si unus testificatur de uno,
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diff changeset
2009 non sunt duo testes. Cum ergo Christus testificetur de se, et
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diff changeset
2010 similiter pater de Christo, videtur quod non sunt duo testes. Sed
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diff changeset
2011 dicendum, quod Christus hic arguit per locum a minori. Manifestum
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diff changeset
2012 est enim quod veritas Dei maior est quam veritas hominis. Si ergo
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diff changeset
2013 credunt testimonio hominum, multo magis credendum est testimonio
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diff changeset
2014 Dei. I Io. V, 9: <i>si testimonium hominum accipitis, testimonium
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diff changeset
2015 Dei maius est</i>. Item hoc dicit, ut ostendat se consubstantialem
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diff changeset
2016 patri, et non indigentem alieno testimonio, ut dicit Chrysostomus.
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diff changeset
2017 Consequenter cum dicit <i>dicebant ergo ei: ubi est pater tuus?</i>
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2018 Removet exortam quaestionem de patre, et primo ponit quaestionem
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2019 Iudaeorum; secundo ponit responsionem Christi; tertio innuit
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2020 securitatem respondentis. Quaestio autem Iudaeorum proposita
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diff changeset
2021 Christo est de patre, ubi esset: unde dicebant ei <i>ubi est pater
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diff changeset
2022 tuus?</i> Intelligebant enim Christum habere patrem hominem sicut
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diff changeset
2023 ipsi habent; et ideo, quia audierunt eum dicere: <i>solus non sum,
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diff changeset
2024 sed ego et qui misit me pater</i>, et hic viderant eum solum,
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diff changeset
2025 dicunt <i>ubi est pater tuus?</i> Vel dicendum, quod loquuntur hic
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diff changeset
2026 cum quadam ironia et contumelia; quasi dicant: quid frequenter
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diff changeset
2027 patrem tuum nobis inducis? Numquid est tantae virtutis, ut eius
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diff changeset
2028 testimonio credatur? Ignotus enim est, et ignobilis. Intelligebant
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diff changeset
2029 hoc de Ioseph; nihilominus tamen patrem ignorabant. Ps. CXIII, 2:
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diff changeset
2030 <i>ne quando dicant gentes: ubi est Deus eorum?</i> Responsio autem
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diff changeset
2031 Christi est occulta, ibi: <i>respondit Iesus: neque me scitis,
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diff changeset
2032 neque patrem meum</i>. Quia enim non studio addiscendi, sed
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diff changeset
2033 malignandi quaerebant, ideo Christus non aperit eis veritatem; sed
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diff changeset
2034 ostendit primo quidem ipsorum ignorantiam; secundo quomodo possint
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diff changeset
2035 ad veritatis cognitionem pervenire. Ignorantiam quidem ipsorum
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diff changeset
2036 ostendit cum dicit <i>neque me scitis</i>; quasi dicat: non
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diff changeset
2037 quaeratis de patre, quia me nescitis. Quia enim me hominem putatis,
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diff changeset
2038 ideo patrem meum hominem quaeritis; sed quia me non noscitis, neque
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diff changeset
2039 patrem cognoscere potestis. Sed contra. Supra VII, 28, dixit: <i>et
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diff changeset
2040 me scitis, et unde sim scitis</i>. Est dicendum quod sciebant eum
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diff changeset
2041 secundum humanitatem, sed non secundum divinitatem. Sciendum autem,
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diff changeset
2042 secundum Origenem, quod ex hoc verbo aliqui sumentes occasionem
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diff changeset
2043 erroris, dixerunt patrem Christi non fuisse Deum veteris
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diff changeset
2044 testamenti; nam ipsum Iudaei cognoscebant, secundum illud Ps. LXXV,
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diff changeset
2045 1: <i>notus in Iudaea Deus</i>. Sed ad hoc est quadruplex
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diff changeset
2046 responsio. Prima, quia ideo dicit dominus Iudaeos patrem ignorare,
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diff changeset
2047 quia ad modum ignorantium se habent, inquantum mandatum eius non
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diff changeset
2048 servant. Et haec responsio pertinet ad actum. Secundo dicuntur Deum
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diff changeset
2049 ignorare, quia non adhaerent ei spiritualiter per amorem: qui enim
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diff changeset
2050 aliquid cognoscit, ei adhaeret. Tertio, quia etsi cognoscerent eum
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diff changeset
2051 per fidem, non tamen habebant de eo plenam scientiam. Supra I, v.
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diff changeset
2052 18: <i>Deum nemo vidit unquam. Unigenitus filius, qui est in sinu
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diff changeset
2053 patris, ipse enarravit</i>. Quarto, quia in veteri testamento
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diff changeset
2054 innotuit pater sub ratione Dei omnipotentis, Ex. VI, 3: <i>ego
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diff changeset
2055 apparui eis in Deo omnipotente, et nomen meum Adonai non indicavi
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diff changeset
2056 eis</i>, non autem sub ratione patris; unde licet scirent eum ut
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diff changeset
2057 Deum, non tamen ut patrem filii consubstantialis. Viam autem
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diff changeset
2058 perveniendi ad cognitionem patris dicit se esse: unde dicit <i>si
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diff changeset
2059 me sciretis</i>, quasi dicat: quia patrem meum loquor occultum,
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diff changeset
2060 opus prius est ut me noveritis, et tunc patrem meum forsitan
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diff changeset
2061 scietis. Nam filius est via cognitionis paternae. Infra XIV, 7:
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diff changeset
2062 <i>si cognovissetis me, et patrem meum utique cognovissetis</i>.
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diff changeset
2063 Nam, secundum Augustinum, quid est <i>si me sciretis</i>, nisi
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2064 <i>ego et pater unum sumus?</i> Quotidiana locutio est, quando
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diff changeset
2065 vides aliquem alicuius similem, ut dicas: si hunc vidisti, illum
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diff changeset
2066 vidisti, non tamen quod pater sit filius, sed quia sit patri
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diff changeset
2067 similis. Dicit autem <i>forsitan</i>, non dubitative, sed
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diff changeset
2068 increpative, velut si indigneris servo tuo, et dicas: contemnis me?
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diff changeset
2069 Considera quod forsitan dominus tuus sum. Securitatem autem Christi
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diff changeset
2070 respondentis ostendit Evangelista, cum dicit <i>haec verba locutus
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diff changeset
2071 est Iesus in gazophylacio</i>. Et primo quidem ex loco ubi docebat,
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parents: 30
diff changeset
2072 quia in gazophylacio et in templo. Gaza enim, Persica lingua,
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parents: 30
diff changeset
2073 dicuntur divitiae, phylaxe vero servare: unde gazophylacium ponitur
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diff changeset
2074 in Scriptura pro arca, ubi divitiae conservantur; et hoc modo
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diff changeset
2075 accipitur IV Reg. XII, 9, quod <i>tulit Ioiada sacerdos
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diff changeset
2076 gazophylacium unum, aperuitque foramen desuper, et posuit illud
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parents: 30
diff changeset
2077 iuxta altare ad dexteram ingredientium domum domini, mittebantque
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diff changeset
2078 in eo sacerdotes qui custodiebant ostia, omnem pecuniam quae
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diff changeset
2079 deferebatur ad templum domini</i>. Aliquando autem pro domo ubi
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diff changeset
2080 divitiae conservantur; et hoc modo accipitur hic. Secundo, ex hoc
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diff changeset
2081 quod illi qui missi fuerant ad eum apprehendendum, hoc facere non
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diff changeset
2082 potuerunt, quia ipse nolebat: unde dicit <i>et nemo apprehendit
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diff changeset
2083 eum, quia nondum venit hora eius</i>, in qua pateretur; non
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diff changeset
2084 fatalis, sed sua voluntate ab aeterno praedestinata. Unde dicit
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diff changeset
2085 Augustinus <i>nondum venerat hora eius</i>, non qua cogeretur mori,
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diff changeset
2086 sed qua dignaretur occidi. Sed nota, secundum Origenem, quod
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diff changeset
2087 quandocumque designatur locus in quo dominus aliquid fecit, hoc fit
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2088 propter mysterium. In gazophylacio ergo, qui est locus divitiarum,
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diff changeset
2089 Christus docuit, ut daret intelligi, quod numismata, id est verba
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diff changeset
2090 suae doctrinae, imaginem regis magni impressam habent. Nota etiam,
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diff changeset
2091 quod quando docebat, <i>nemo apprehendit eum</i>, quia sermones
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2092 eius fortiores erant his qui eum capere volebant: quando vero
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2093 voluit crucifigi, tacuit.</p>
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diff changeset
2094 <br />
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diff changeset
2095 <div class="D">Lectio 3</div>
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2096 <p title="Super Io., cap. 8 l. 3"><a name="87473"><span class=
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diff changeset
2097 "ref">[87473] Super Io., cap. 8 l. 3</span></a> Postquam dominus
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diff changeset
2098 manifestavit de se privilegium lucis, hic consequenter manifestat
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diff changeset
2099 lucis effectum, scilicet quod liberat a tenebris, et primo ostendit
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2100 quod ipsi in tenebris detinentur; secundo docet remedium quo ab eis
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diff changeset
2101 liberentur, ibi <i>dicebant ergo Iudaei: numquid interficiet
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diff changeset
2102 semetipsum</i> et cetera. Circa primum tria facit. Primo denuntiat
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diff changeset
2103 dominus suum recessum; secundo ostendit Iudaeorum studium
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diff changeset
2104 perversum; tertio ipsorum defectum. Recessum autem suum dicit
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2105 dominus esse per mortem; et ideo dicit <i>ego vado</i>: in quo duo
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diff changeset
2106 dat intelligere. Primo, quod voluntarie moritur, scilicet vadens,
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diff changeset
2107 et non ab alio ductus. Infra XVI, 5: <i>vado ad eum qui me
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diff changeset
2108 misit</i>; infra X, 18: <i>nemo tollit a me animam meam: sed ego
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diff changeset
2109 pono eam a meipso</i>. Et secundum hoc recte continuatur ad
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2110 praecedentia. Dixit enim: <i>nemo apprehendit eum</i> et cetera. Et
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diff changeset
2111 quare? Quia per se vadit sponte. Secundo ostendit quod mors Christi
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2112 erat quaedam profectio illuc unde venerat et unde non discesserat:
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2113 sicut enim qui vadit in anteriora proficit, ita Christus per mortem
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diff changeset
2114 pervenit ad gloriam exaltationis. Phil. II, 8: <i>factus est
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diff changeset
2115 obediens usque ad mortem, mortem autem crucis; propter quod et Deus
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2116 exaltavit illum</i>; infra XIII, 3: <i>sciens quia a Deo exivit, et
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diff changeset
2117 ad Deum vadit</i>. Perversum eorum studium ostendit in dolosa
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diff changeset
2118 inquisitione Christi: et quantum ad hoc dicit <i>quaeretis me</i>.
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diff changeset
2119 Quidam autem quaerunt Christum pie ex caritate; et hanc
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diff changeset
2120 inquisitionem sequitur vita; Ps. LXVIII, v. 33: <i>quaerite
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diff changeset
2121 dominum, et vivet anima vestra</i>. Sed isti impie quaerunt, et
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diff changeset
2122 odio ad persequendum; Ps. XXXVII, 13: <i>vim faciebant qui
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diff changeset
2123 quaerebant animam meam</i>. Et sic dicit <i>quaeretis me</i>,
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diff changeset
2124 scilicet persequentes post mortem quidem infamia; Matth. XXVII, 63:
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diff changeset
2125 <i>recordati sumus quod seductor ille dixit adhuc vivens: post tres
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diff changeset
2126 dies resurgam</i>. Item in membris meis; Act. IX, 4: <i>Saule,
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diff changeset
2127 Saule, quid me persequeris?</i> Et hanc sequelam sequitur mors; et
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diff changeset
2128 ideo subdit ipsorum defectum, quem eis praenuntiat dicens <i>et in
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diff changeset
2129 peccato vestro moriemini</i>, et primo praenuntiat defectum qui
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diff changeset
2130 consistit in mortis damnatione; secundo defectum qui consistit in
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diff changeset
2131 eorum a gloria exclusione, ibi <i>quo ego vado, vos non potestis
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diff changeset
2132 venire</i>. Dicit ergo: quia inique me quaeritis, ideo <i>in
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diff changeset
2133 peccato vestro</i>, scilicet permanentes, <i>moriemini</i>. Quod
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diff changeset
2134 potest intelligi uno modo de morte corporali: et sic in peccatis
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diff changeset
2135 suis moritur qui usque ad mortem perseverat in eis. Et sic per hoc
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diff changeset
2136 quod dicit <i>in peccato vestro moriemini</i>, exaggerat eorum
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diff changeset
2137 obstinatam pertinaciam. Ier. VIII, 6: <i>non est qui poenitentiam
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diff changeset
2138 agat de peccato suo dicens, quid feci?</i> Ez. XXXII, 27:
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diff changeset
2139 <i>descenderunt cum armis ad Inferna</i>. Alio modo de morte
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diff changeset
2140 peccati, de qua dicitur in Ps. XXXIII, 21: <i>mors peccatorum
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diff changeset
2141 pessima</i>. Et sicut mortem corporalem praecedit infirmitas
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diff changeset
2142 corporis, ita et hanc mortem infirmitas quaedam praecedit. Quamdiu
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diff changeset
2143 enim peccatum remediabile est, tunc est quasi quaedam infirmitas
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diff changeset
2144 quae praecedit Ps. VI, 3: <i>miserere mei, domine, quoniam infirmus
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diff changeset
2145 sum</i>. Sed quando est irremediabile, vel simpliciter, sicut post
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diff changeset
2146 hanc vitam, vel quod ad ipsum, sicut est peccatum in spiritum
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diff changeset
2147 sanctum; tunc causat mortem; I Io. V, 16: <i>est peccatum ad
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diff changeset
2148 mortem, non pro illo dico, ut roget quis</i>. Et secundum hoc
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diff changeset
2149 praenuntiat eis dominus infirmitatem peccatorum esse ad mortem.
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diff changeset
2150 Defectum qui consistit in eorum exclusione a gloria ostendit cum
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diff changeset
2151 dicit <i>quo ego vado, vos non potestis venire</i>. Quo vadit
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diff changeset
2152 dominus, vadunt et isti per mortem; sed dominus sine peccato, isti
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diff changeset
2153 vero cum peccatis, quia in peccato suo moriuntur, et ideo non
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diff changeset
2154 perveniunt ad gloriam paternae visionis. Et ideo dicit <i>quo ego
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diff changeset
2155 vado</i>, scilicet sponte per passionem meam, scilicet ad patrem et
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diff changeset
2156 ad suam gloriam, <i>vos non potestis venire</i>, quia non vultis.
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diff changeset
2157 Si enim voluissent, et non potuissent, non rationabiliter diceretur
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diff changeset
2158 eis <i>in peccato vestro moriemini</i>. Sed notandum quod aliqui
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diff changeset
2159 impediuntur ne possint ire quo Christus vadit, dupliciter. Uno modo
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diff changeset
2160 ratione contrarietatis, et sic impediuntur peccatores: et de hoc
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diff changeset
2161 loquitur hic; et ideo simpliciter perseverantibus in peccato dicit
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diff changeset
2162 <i>quo ego vado, vos non potestis venire</i>. Ps. c, 7: <i>non
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diff changeset
2163 habitabit in medio domus meae qui facit superbiam</i>; Is. XXXV, 8:
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diff changeset
2164 <i>via sancta vocabitur, et pollutus non transibit per eam</i>; Ps.
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diff changeset
2165 XIV, 1: <i>quis habitabit in tabernaculo tuo? Innocens manibus et
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diff changeset
2166 mundo corde</i>. Alio modo ratione imperfectionis, seu
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diff changeset
2167 indispositionis: et hoc modo impediuntur iusti quamdiu sunt in
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diff changeset
2168 corpore; II Cor. V, 6: <i>quamdiu sumus in corpore, peregrinamur a
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diff changeset
2169 domino</i>. Et talibus non dicit dominus simpliciter <i>quo ego
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diff changeset
2170 vado, non potestis venire</i>, sed addit determinationem temporis:
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diff changeset
2171 infra XIII, 37: <i>quo ego vado, non potes me modo sequi</i>.
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2172 Consequenter cum dicit <i>dicebant ergo Iudaei</i> etc., agit de
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diff changeset
2173 remedio per quod a tenebris liberentur, et primo proponit remedium
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diff changeset
2174 tenebras evadendi; secundo inducit rationes ad hoc remedium
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diff changeset
2175 impetrandum, ibi <i>dicebant ergo eis: tu quis es?</i> Tertio
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diff changeset
2176 praenuntiat modum ad hoc perveniendi, ibi <i>dixit ergo eis Iesus:
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diff changeset
2177 cum exaltaveritis filium hominis, tunc cognoscetis</i>. Circa
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2178 primum duo facit. Primo ponitur verborum Christi occasio; secundo
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diff changeset
2179 ponuntur ea quibus causatur remedii insinuatio, ibi <i>vos de
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diff changeset
2180 deorsum estis</i>. Occasio autem verborum Christi sumitur ex
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diff changeset
2181 persona, vel intellectu Iudaeorum. Cum enim carnales essent, verba
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diff changeset
2182 domini quae dixerat <i>quo ego vado, vos non potestis venire</i>,
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diff changeset
2183 carnaliter intelligebant; I Cor. II, 14: <i>animalis homo non
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diff changeset
2184 percipit ea quae sunt spiritus Dei</i>. Unde dicunt Iudaei
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diff changeset
2185 <i>numquid interficiet semetipsum?</i> Quae quidem, secundum
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diff changeset
2186 Augustinum, stulta opinio est. Numquid enim non poterant venire quo
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diff changeset
2187 Christus perrexit, si interficeret semetipsum? Poterant quidem et
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diff changeset
2188 ipsi seipsos interficere. Sic ergo mors non erat terminus quo
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diff changeset
2189 iturus erat Christus, sed via qua ibat ad patrem. Unde non dixit
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diff changeset
2190 quod non possent ire ad mortem, sed quod per mortem non poterant
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diff changeset
2191 ire ad locum quo per eam Christus exaltabatur, ad dexteram scilicet
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2192 Dei. Secundum Origenem autem, forte non sine causa Iudaei hoc
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diff changeset
2193 dicunt. Habebant enim ex traditionibus quod Christus voluntarie
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diff changeset
2194 esset moriturus, sicut ipse dixit, infra X, 18: <i>nemo tollit
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diff changeset
2195 animam meam, sed ego pono eam a meipso</i>. Quod specialiter
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diff changeset
2196 videntur habuisse ex Is. LIII, 12: <i>pro eo quod tradidit animam
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diff changeset
2197 suam in mortem, ideo dispertiam ei plurimos, et fortium dividet
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diff changeset
2198 spolia</i>. Quia ergo aliqualem suspicionem habebant de Iesu quod
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diff changeset
2199 esset Christus, ideo, cum dixit <i>ego vado</i> etc., introduxerunt
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2200 hanc opinionem, quod ipse semetipsum voluntarie morti traderet. Sed
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diff changeset
2201 contumeliose hoc proferunt, dicentes <i>numquid interficiet se?</i>
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2202 Alias dixissent: numquid anima eius, cum ipsi placuerit, egredietur
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2203 relicto corpore? Quod nos non possumus facere. Et propter hoc ait
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2204 <i>quo ego vado, vos non potestis venire</i>. Consequenter cum
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2205 dicit <i>vos de deorsum estis</i> etc., proponit remedium tenebras
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diff changeset
2206 evadendi, et primo praemittit suam et illorum originem; secundo ex
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2207 hoc concludit propositum, ibi <i>dixi ergo vobis</i> et cetera.
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2208 Circa primum autem diversificat originem suam ab illorum origine
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2209 dupliciter. Primo, quia ipse est de supernis, et isti deorsum.
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2210 Secundo, quia isti sunt de hoc mundo, de quo non est Christus. Sed,
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2211 sicut Origenes dicit, aliud est esse deorsum, et aliud de hoc
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diff changeset
2212 mundo; nam sursum et deorsum sunt differentiae situs. Ne ergo per
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diff changeset
2213 hoc quod dixit se esse de supernis intelligant eum esse de
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diff changeset
2214 superiori parte mundi huius, ideo hoc excludens, dicit se non esse
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2215 de hoc mundo. Quasi dicat: ita de supernis sum, quod tamen
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diff changeset
2216 totaliter sum supra totum mundum istum. Et quidem eos esse de hoc
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diff changeset
2217 mundo et de deorsum manifestum est; sed Christum esse de supernis,
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2218 et non de hoc mundo, sane indiget intellectu. Nam quidam ponentes
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2219 omnia visibilia creata esse a Diabolo, sicut Manichaei, dixerunt
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2220 Christum etiam quantum ad corpus non esse de hoc mundo visibili,
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2221 sed de mundo alterius creationis, scilicet invisibili. Valentinus
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2222 etiam hoc male suscipiens, dixit, Christum attulisse corpus
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2223 caeleste. Quod autem hic non sit verus intellectus apparet, quia
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diff changeset
2224 ipsis apostolis dominus dicit, infra XV, 19: <i>vos non estis de
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diff changeset
2225 hoc mundo</i>. Dicendum est ergo, quod potest intelligi de Christo
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2226 filio Dei, et de Christo homine. Nam Christus secundum quod filius
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2227 Dei, est de supernis; infra XVI, 28: <i>exivi a patre, et veni in
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2228 mundum</i>. Et similiter non est de hoc mundo sensibili, scilicet,
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2229 qui consistit in rebus sensibilibus, sed de mundo intelligibili,
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2230 qui est in mente Dei, quia est ipsum verbum Dei, prout est summa
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2231 sapientia. Omnia enim in sapientia facta sunt. Unde de eo dicitur
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2232 supra, I, 10: <i>mundus per ipsum factus est</i>. Secundum autem
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2233 quod homo, Christus est de supernis, quia non habuit affectum ad
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2234 mundana et infima, sed ad superiora, in quibus anima Christi
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2235 conversabatur, secundum illud Phil. III, 20: <i>nostra conversatio
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2236 in caelis</i>; Matth. VI, 21: <i>ubi est thesaurus tuus, ibi est et
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2237 cor tuum</i>. Et e converso isti qui deorsum sunt, originem infimam
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2238 habent, et de hoc mundo, quia habent affectum circa terrena; I ad
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diff changeset
2239 Cor. XV, 47: <i>primus homo de terra terrenus</i>. Consequenter cum
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2240 dicit <i>dixi ergo vobis, quia moriemini in peccatis vestris</i>,
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2241 concludit propositum, et primo manifestat ea quae dixit de eorum
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2242 defectu; secundo ostendit eis remedium, ibi <i>si enim non
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2243 credideritis</i> et cetera. Sciendum autem circa primum, quod
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diff changeset
2244 unumquodque in suo progressu sequitur conditionem suae originis;
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2245 unde ea quae habent originem infimam, si sibi relinquantur,
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2246 naturaliter deorsum tendunt. Et nihil naturaliter tendit sursum
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2247 nisi quod superiorem originem habet; Sup. III, 13: <i>nemo ascendit
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2248 in caelum nisi de caelo descendit</i>. Dicit ergo dominus: haec est
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2249 causa quare non potestis venire quo ego vado, quia cum sitis de
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diff changeset
2250 deorsum, quantum in vobis est, non potestis nisi cadere; et ideo
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2251 quod dixi, quia <i>moriemini in peccatis vestris</i>, verum est,
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2252 nisi mihi adhaereatis. Et ideo ut non totaliter excludat spem
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2253 salutis, ponit remedium, dicens <i>si enim non credideritis quia
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2254 ego sum, moriemini in peccato vestro</i>; quasi dicat: nati estis
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2255 in originali peccato, a quo non potestis absolvi nisi per fidem
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2256 meam, quia <i>si non credideritis quia ego sum, moriemini in
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2257 peccato vestro</i>. Et dicit <i>ego sum</i>, non autem quid sim, ut
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2258 rememoret quod dictum est Moysi, Ex. III, v. 14: <i>ego sum qui
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2259 sum</i>: nam ipsum esse est proprium Dei. In qualibet enim alia
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2260 natura a divina differt esse et quod est, cum quaelibet natura
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2261 creata participet suum esse ab eo quod est ens per essentiam,
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2262 scilicet ipso Deo, qui est ipsum suum esse, ita quod suum esse sit
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2263 sua essentia. Unde ipse solus denominatur ab eo. Et ideo dicit
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2264 <i>nisi credideritis quia ego sum</i>, idest quia sum vere Deus,
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2265 qui habet esse per essentiam, <i>moriemini in peccato vestro</i>.
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2266 Dicit enim <i>quia ego sum</i>, ut ostendat suam aeternitatem. In
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diff changeset
2267 omnibus enim quae incipiunt est mutabilitas quaedam, et aliqua
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diff changeset
2268 potentia ad non esse, unde est invenire in eis quoddam praeteritum
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diff changeset
2269 et futurum: et ideo non est ibi verum esse per se. Sed in Deo nulla
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diff changeset
2270 est potentia ad non esse, nec esse incepit; et ideo est ipsum esse,
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diff changeset
2271 quod proprie per tempus praesens designatur. Consequenter cum dicit
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diff changeset
2272 <i>dicebant ergo ei: tu quis es?</i> Ponit rationes inducentes ad
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diff changeset
2273 fidem, et primo ponitur Iudaeorum interrogatio; secundo Christi
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diff changeset
2274 responsio, ibi <i>dixit eis Iesus: principium, qui et loquor
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diff changeset
2275 vobis</i>; tertio intellectus eorum excaecatio, ibi <i>et non
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diff changeset
2276 cognoverunt</i> et cetera. Quia enim dominus dixerat <i>nisi
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diff changeset
2277 credideritis quia ego sum</i>, restabat adhuc quaerere quis esset;
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diff changeset
2278 et ideo dicebant ei <i>tu quis es?</i> Quasi dicant: unde es, ut
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diff changeset
2279 tibi credere debeamus? Et ideo consequenter cum dicit
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diff changeset
2280 <i>principium, qui et loquor vobis</i>, respondet, inducens eos ad
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diff changeset
2281 credendum, et primo ex suae naturae sublimitate; secundo ex
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diff changeset
2282 iudiciaria sua potestate, ibi <i>multa habeo de vobis loqui et
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diff changeset
2283 iudicare</i>; tertio ex paterna veritate, ibi <i>sed qui misit me,
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diff changeset
2284 verax est</i>. Inducit quidem eos ad credendum Christo, naturae
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diff changeset
2285 eius sublimitas, quia ipse est principium. Unde dixit eis Iesus:
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diff changeset
2286 <i>principium, qui et loquor vobis</i>. Principium in Latino est
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diff changeset
2287 neutri generis: unde dubium est, utrum sit hic nominativi, vel
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diff changeset
2288 accusativi casus. In Graeco autem est feminini generis, et in hoc
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diff changeset
2289 loco est accusativi casus. Unde, secundum Augustinum, non est
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diff changeset
2290 legendum: <i>ego sum principium</i>, sed, principium me credite, ne
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diff changeset
2291 moriamini in peccatis vestris. Dicitur etiam pater principium. Et
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diff changeset
2292 uno quidem modo nomen principii commune est patri et filio,
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diff changeset
2293 inquantum scilicet sunt unum principium spiritus sancti per
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diff changeset
2294 communem spirationem; et tres personae simul sunt principium
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diff changeset
2295 creaturae per creationem. Alio modo est proprium patris, inquantum
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2296 scilicet pater est principium filii per aeternam generationem. Non
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diff changeset
2297 tamen plura dicimus principia, sicut nec plures deos; Ps. CIX, 3:
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diff changeset
2298 <i>tecum principium in die virtutis tuae</i> et cetera. Hic autem
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diff changeset
2299 dicit dominus se principium respectu totius creaturae: nam quod est
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diff changeset
2300 per essentiam tale, est principium et causa eorum quae sunt per
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diff changeset
2301 participationem. Esse autem per essentiam, ut dictum est, est esse
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2302 suum. Sed quia Christus non solum habet in se divinam naturam, sed
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2303 etiam humanam, ideo subdit <i>qui et loquor vobis</i>: nam vocem
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2304 Dei immediate homo ferre non potest, quia, secundum Augustinum,
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2305 infirma corda intelligibile verbum sine voce sensibili audire non
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2306 possunt. Ex. c. XX: <i>quid est homo, ut audiat vocem domini Dei
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2307 sui?</i> Ad hoc ergo quod immediate ipsum divinum verbum audiremus,
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2308 carnem assumpsit, cuius organo locutus est nobis: unde dicit <i>qui
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diff changeset
2309 et loquor vobis</i>; idest, humilis propter vos factus, ad ista
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diff changeset
2310 verba descendi. Ad Hebr. I, 1: <i>multifarie multisque modis olim
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diff changeset
2311 Deus loquens patribus in prophetis, novissime locutus est nobis in
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diff changeset
2312 filio</i>; supra I, 18: <i>unigenitus, qui est in sinu patris, ipse
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2313 enarrabit vobis</i>. Vel aliter, secundum Chrysostomum, ut per hoc
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diff changeset
2314 quod dicit <i>principium, qui et loquor vobis</i>, reprehendat
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2315 tarditatem intellectus Iudaeorum. Nam post multa signa quae ab eo
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2316 viderant fieri, adhuc indurati, quaerunt a domino <i>tu quis
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2317 es?</i> et cetera. Et ideo Iesus respondit <i>ego sum
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diff changeset
2318 principium</i>, idest qui locutus sum vobis a principio; quasi
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2319 dicat: non habetis opus adhuc quaerere quis ego sum, cum iam
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2320 deberet esse manifestum. Hebr. V, 12: <i>cum deberetis esse
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2321 magistri propter tempus, rursum indigetis ut vos doceamini, quae
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2322 sint elementa exordii sermonum Dei</i>. Secundo inducit eos ad
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2323 credendum Christo iudiciaria eius auctoritas; et ideo subdit
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2324 <i>multa habeo de vobis loqui et iudicare</i>; quasi dicat: habeo
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diff changeset
2325 auctoritatem vos iudicandi. Sed sciendum, quod aliud est loqui
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2326 nobis, et aliud loqui de nobis. Nobis enim loquitur Christus ad
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diff changeset
2327 nostram utilitatem, scilicet ut ad se trahat; et sic loquitur
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2328 nobis, dum vivimus, praedicando, inspirando et huiusmodi faciendo.
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2329 Loquitur autem de nobis non ad nostram utilitatem, sed ad suam
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2330 iustitiam ostendendam; et hoc modo loquetur de nobis in iudicio
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2331 futuro. Sed contra. Supra III, 17: <i>non enim misit Deus filium
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2332 suum in mundum ut iudicet mundum, sed ut salvetur mundus per
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diff changeset
2333 ipsum</i>. Responsio. Dicendum, quod aliud est iudicare, et aliud
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diff changeset
2334 habere iudicare. Iudicare dicit actum iudicii; et hoc non pertinet
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diff changeset
2335 ad primum adventum domini, ut supra dixit: <i>ego non iudico
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diff changeset
2336 quemquam</i>, scilicet ad praesens. Sed habere iudicare dicit
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2337 iudicii potestatem; et hanc habet Christus; supra V, 22: <i>pater
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diff changeset
2338 omne iudicium dedit filio</i>; Act. X, 42: <i>ipse est qui
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diff changeset
2339 constitutus est a Deo iudex vivorum et mortuorum</i>. Et ideo
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diff changeset
2340 signanter dicit <i>multa habeo de vobis loqui et iudicare</i>, sed
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diff changeset
2341 in futuro iudicio. Inducit etiam ad credendum Christo veritas
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diff changeset
2342 paterna; et quantum ad hoc dicit <i>sed qui misit me, verax
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diff changeset
2343 est</i>; quasi dicat: pater est verus; ego autem loquor consona ei:
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2344 ergo loquor vera, ergo debetis mihi credere. Dicit ergo <i>qui
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diff changeset
2345 misit me</i>, scilicet pater, <i>verax est</i>, non participative,
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diff changeset
2346 sed ipsa essentia veritatis; alias, cum filius sit ipsa veritas,
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diff changeset
2347 esset maior patre; Rom. III, 4: <i>est autem Deus verax. Et ego
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2348 quae audivi ab eo</i>: non auditu humano, sed per generationem
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diff changeset
2349 aeternam accepi, <i>haec loquor</i>. Is. XXI, 10: <i>quae audivi a
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2350 domino exercituum Deo Israel, annuntiavi vobis</i>; supra V, 19:
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2351 <i>non potest filius a se facere quidquam</i>. Hoc autem quod dixit
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diff changeset
2352 <i>qui misit me, verax est</i>, dupliciter continuatur ad
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2353 praecedentia. Uno modo sic. Dico quod <i>habeo de vobis
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diff changeset
2354 iudicare</i>. Sed iudicium meum verum erit, quia <i>qui misit me,
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diff changeset
2355 verax est</i>. Rom. c. II, 2: <i>iudicium Dei est secundum
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diff changeset
2356 veritatem</i>. Alio modo, secundum Chrysostomum, dico quod <i>habeo
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diff changeset
2357 de vobis iudicare</i>; sed hoc differo, non ex impotentia, sed ut
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diff changeset
2358 obediam voluntati paternae: nam <i>qui misit me, verax est</i>.
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2359 Unde cum promiserit salvatorem et propugnatorem, misit me nunc ad
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diff changeset
2360 salvandum; et ego quia non loquor nisi quae audivi ab eo, ideo
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diff changeset
2361 loquor vobis salutaria. Consequenter cum dicit <i>et non
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diff changeset
2362 cognoverunt quia patrem eius dicebat Deum</i>, reprehendit
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diff changeset
2363 tarditatem intellectus ipsorum: nondum enim oculos cordis apertos
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diff changeset
2364 habebant, quibus patri et filii aequalitatem intelligerent, et hoc
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diff changeset
2365 quia carnales erant; I Cor. II, 14: <i>animalis homo non percepit
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diff changeset
2366 ea quae sunt spiritus Dei</i>. Hic primo praenuntiat Christus per
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diff changeset
2367 quod pervenire debeant ad fidem, quod est remedium contra mortem;
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2368 et circa hoc duo facit. Primo ostendit per quid venturi sunt ad
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diff changeset
2369 fidem; secundo docet quid sit de se ipso credendum, ibi <i>quia ego
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2370 sum</i>. Dicit ergo primo quod ad fidem pervenire debebant per
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diff changeset
2371 passionem eius. Unde <i>dixit eis Iesus: cum exaltaveritis filium
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diff changeset
2372 hominis, tunc cognoscetis</i>; quasi dicat: modo non cognoscitis
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diff changeset
2373 patrem meum esse Deum; sed <i>cum exaltaveritis filium hominis</i>,
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2374 idest cum me ligno crucis affixeritis, <i>tunc cognoscetis</i>,
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diff changeset
2375 scilicet aliqui ex vobis per fidem; infra c. XII, 32: <i>ego, si
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diff changeset
2376 exaltatus fuero a terra, omnia traham ad me ipsum</i>. Ideo autem,
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diff changeset
2377 secundum Augustinum, crucis commemorat passionem, ut det spem
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2378 peccatoribus, ut scilicet nullus desperet a quocumque scelere, et
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2379 male sibi conscius, quando ipsi crucifigentes Christum per
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diff changeset
2380 sanguinem Christi liberantur a peccatis. Nullus est enim adeo
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2381 peccator qui per sanguinem Christi liberari non possit. Vel,
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diff changeset
2382 secundum Chrysostomum, <i>cum exaltaveritis filium hominis</i>,
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2383 scilicet in cruce, <i>tunc cognoscetis</i>, idest cognoscere
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diff changeset
2384 poteritis, qualis sim, non solum per gloriam resurrectionis meae,
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2385 sed etiam per poenam captivitatis et destructionis vestrae. Quantum
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diff changeset
2386 autem ad secundum, tria docet de se credenda. Primo divinitatis
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2387 maiestatem; secundo suam originem a patre; tertio sui a patre
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2388 inseparabilitatem. Maiestatem quidem divinitatis, cum dicit <i>quia
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2389 ego sum</i>; idest, habeo in me naturam Dei, et sum ille qui
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diff changeset
2390 locutus est Moysi, dicens: <i>ego sum qui sum</i>. Sed quia ad
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diff changeset
2391 ipsum esse pertinet tota Trinitas, ideo ne excludatur personarum
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2392 distinctio, consequenter docet credere originem a patre, cum dicit
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2393 <i>et a me ipso facio nihil: sed sicut docuit me pater, haec
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diff changeset
2394 loquor</i>. Sed quia coepit Iesus facere et docere, ideo in duobus
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2395 originem suam a patre designat: scilicet in his quae facit, unde
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2396 dicit <i>et a me ipso facio nihil</i>, supra V, 19: <i>non potest
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2397 filius a se facere quidquam</i>, et in his quae docet: unde dicit
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2398 <i>sed sicut docuit me pater</i>; idest, tradidit scientiam
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diff changeset
2399 generando me scientem. Quia cum sit simplex natura veritatis, hoc
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2400 est filio esse, quod nosse; et sic quemadmodum pater dedit filio
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2401 gignendo ut esset, sic gignendo dedit ei ut nosset; supra VII, 16:
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2402 <i>mea doctrina non est mea</i>. Et ne intelligatur quod sit missus
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2403 a patre quasi ab eo distinctus, ideo tertio docet credere eius a
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2404 patre inseparabilitatem, cum dicit <i>et qui misit me</i>, scilicet
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2405 pater, <i>mecum est</i>, per essentiae unitatem; infra XIV, 10:
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2406 <i>ego in patre, et pater in me est</i>. Item per amoris
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2407 coniunctionem; supra V, 20: <i>pater diligit filium, et omnia
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2408 demonstrat ei quae ipse facit</i>. Et sic ita pater misit filium
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2409 quod non recessit ab eo. Unde sequitur <i>et non reliquit me
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2410 solum</i>, quia affectus eius est circa me. Sed cum ambo simul
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2411 sint, unus tamen est missus, et alter misit: quia missio incarnatio
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2412 est, quae quidem filii tantum est, et non patris. Quod autem non
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2413 reliquit me, patet ex signo, <i>quia quae placita sunt ei, facio
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2414 semper</i>: quod quidem non ponitur pro causa meritoria, sed pro
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diff changeset
2415 signo; quasi dicat: hoc ipsum quod ego facio semper, sine initio,
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parents: 30
diff changeset
2416 sine fine, <i>quae placita sunt ei</i>, est signum quod semper
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parents: 30
diff changeset
2417 mecum est, et non reliquit me; Prov. VIII, v. 30: <i>cum eo eram
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parents: 30
diff changeset
2418 cuncta componens</i>. Vel aliter: <i>non reliquit me</i>, scilicet
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parents: 30
diff changeset
2419 hominem, protegendo, <i>quia quae placita sunt ei facio semper</i>.
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parents: 30
diff changeset
2420 Et secundum hoc dicit causam meritoriam. Consequenter cum dicit
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parents: 30
diff changeset
2421 <i>haec illo loquente, multi crediderunt in eum</i>, ponitur
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parents: 30
diff changeset
2422 effectus doctrinae, qui est conversio multorum ad fidem ex auditu
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parents: 30
diff changeset
2423 doctrinae Christi; Rom. X, 17: <i>fides ex auditu; auditus autem
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parents: 30
diff changeset
2424 per verbum Christi</i>.</p>
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parents: 30
diff changeset
2425 <br />
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parents: 30
diff changeset
2426 <div class="D">Lectio 4</div>
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parents: 30
diff changeset
2427 <p title="Super Io., cap. 8 l. 4"><a name="87474"><span class=
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parents: 30
diff changeset
2428 "ref">[87474] Super Io., cap. 8 l. 4</span></a> Posito remedio
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parents: 30
diff changeset
2429 evadendi tenebras, hic consequenter ostendit ipsius remedii
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parents: 30
diff changeset
2430 efficaciam, et primo ponitur remedii efficacia; secundo
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parents: 30
diff changeset
2431 introducitur remedii indigentia, ibi <i>responderunt ei Iudaei</i>.
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parents: 30
diff changeset
2432 Circa primum duo facit: primo ostendit quid exigitur ab eis quibus
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parents: 30
diff changeset
2433 remedium confertur, quod pertinet ad meritum; secundo quid eis pro
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parents: 30
diff changeset
2434 eo redditur, quod pertinet ad praemium, ibi <i>vere discipuli mei
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parents: 30
diff changeset
2435 eritis</i>. Dicit ergo primo: dictum est quod multi crediderunt in
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parents: 30
diff changeset
2436 eum; et ideo dicit eis, scilicet qui crediderunt in eum, Iudaeis,
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parents: 30
diff changeset
2437 quid ab eis requiratur, hoc scilicet quod maneant in sermone eius:
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parents: 30
diff changeset
2438 unde dicit <i>si vos manseritis in sermone meo, vere discipuli mei
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parents: 30
diff changeset
2439 eritis</i>. Quasi dicat: non propter hoc quod creditis superficie
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parents: 30
diff changeset
2440 tenus, eritis discipuli mei, sed <i>si manseritis in sermone
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parents: 30
diff changeset
2441 meo</i>. Exiguntur autem a nobis tria circa verbum Dei: scilicet
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parents: 30
diff changeset
2442 sollicitudo ad audiendum, Iac. I, v. 19: <i>sit autem omnis homo
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parents: 30
diff changeset
2443 velox ad audiendum</i> etc., fides ad credendum, Rom. X, v. 17:
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parents: 30
diff changeset
2444 <i>fides ex auditu</i>, constantia ad permanendum, Eccli. VI, 21:
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parents: 30
diff changeset
2445 <i>quam aspera est nimium indoctis hominibus sapientia. Et non
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diff changeset
2446 permanebit in illa excors</i>. Et ideo dicit <i>si manseritis</i>,
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diff changeset
2447 scilicet per fidei stabilitatem, per continuam meditationem, Ps. I,
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diff changeset
2448 2: <i>in lege eius meditabitur die ac nocte</i>; et ferventem
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diff changeset
2449 affectionem: <i>in lege domini fuit voluntas eius</i>. Unde dicit
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diff changeset
2450 Augustinus quod illi in verbis domini permanent qui nullis
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parents: 30
diff changeset
2451 tentationibus cedunt. Primum autem quod persistentibus redditur,
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diff changeset
2452 ostendit cum dicit <i>vere discipuli mei eritis</i>, et hoc quantum
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diff changeset
2453 ad tria: scilicet quantum ad discipulatus Christi sublimationem,
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parents: 30
diff changeset
2454 quantum ad veritatis cognitionem, et quantum ad libertatis
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parents: 30
diff changeset
2455 adeptionem. Et quidem magnae dignitatis est privilegium, esse
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parents: 30
diff changeset
2456 discipulum Christi; Ioel. II, v. 23: <i>filii Sion, exultate, et
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parents: 30
diff changeset
2457 laetamini in domino Deo vestro, quia dedit vobis doctorem
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diff changeset
2458 iustitiae</i>. Et quantum ad hoc dicit <i>vere discipuli mei
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diff changeset
2459 eritis</i>: quanto enim magister est maior, tanto discipuli eius
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diff changeset
2460 sublimiores sunt; Christus autem excellentissimus et summus
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diff changeset
2461 magister est: discipuli ergo eius excellentissimi sunt. Tria autem
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parents: 30
diff changeset
2462 requiruntur ex parte discipulorum. Primum est intellectus ad
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diff changeset
2463 capiendum verba magistri; Matth. XV, 16: <i>adhuc et vos sine
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parents: 30
diff changeset
2464 intellectu estis?</i> Solus autem Christus potest aperire aurem
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parents: 30
diff changeset
2465 intelligentiae; Lc. ult., 45: <i>aperuit illis sensum, ut
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parents: 30
diff changeset
2466 intelligerent Scripturas</i>. Et ideo dicebat Is. l, 5: <i>dominus
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diff changeset
2467 aperuit mihi aurem</i>. Secundum est assensus ad credendum
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diff changeset
2468 sententiae magistri: nam, ut dicitur Lc. VI, 40, <i>non est
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diff changeset
2469 discipulus super magistrum</i>, et ideo non debet ei contradicere.
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diff changeset
2470 Unde dicitur Eccli. IV, 30: <i>non contradicas verbo veritatis ullo
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diff changeset
2471 modo</i>. Et ideo subdit Isaias: <i>ego autem non contradico</i>.
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diff changeset
2472 Tertio stabilitas ad permanendum; supra VI, 67, dicitur, quod
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parents: 30
diff changeset
2473 <i>multi discipuli abierunt retro, et iam non cum illo
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diff changeset
2474 ambulabant</i>. Et ideo subdit Isaias: <i>retrorsum non abii</i>.
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diff changeset
2475 Sed maius est veritatem cognoscere, cum sit finis discipuli. Et hoc
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parents: 30
diff changeset
2476 etiam dominus credentibus reddit; unde dicit <i>cognoscetis
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diff changeset
2477 veritatem</i>, scilicet doctrinae, quam ego doceo; infra XVIII, 37:
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parents: 30
diff changeset
2478 <i>in hoc natus sum, et ad hoc veni, ut testimonium perhibeam
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parents: 30
diff changeset
2479 veritati</i>. Item gratiae quam facio; supra, VIII, v. 17:
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diff changeset
2480 <i>gratia et veritas per Iesum Christum facta est</i>. Et dicitur
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parents: 30
diff changeset
2481 gratia veritatis per comparationem ad figuras veteris legis. Item
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parents: 30
diff changeset
2482 aeternitatis in qua permaneo; Ps. CXVIII, 89: <i>in aeternum,
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parents: 30
diff changeset
2483 domine, permanet verbum tuum, in generatione et generatione veritas
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diff changeset
2484 sua</i>. Sed maximum est libertatis adeptio, quam efficit cognitio
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diff changeset
2485 veritatis in credentibus; unde dicit <i>et veritas liberabit
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diff changeset
2486 vos</i>. Liberare autem, in hoc loco, non importat exceptionem a
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parents: 30
diff changeset
2487 quacumque angustia, prout in Latino sonat, sed proprie dicit
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parents: 30
diff changeset
2488 liberum facere. Et hoc a tribus: quia veritas doctrinae liberabit
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parents: 30
diff changeset
2489 ab errore falsitatis; Prov. VIII, 7: <i>veritatem meditabitur
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diff changeset
2490 guttur meum, et labia mea detestabuntur impium</i>; veritas
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parents: 30
diff changeset
2491 gratiae, liberabit a servitute peccati; Rom. VIII, 2: <i>lex autem
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diff changeset
2492 spiritus vitae in Christo Iesu, liberabit me a lege peccati et
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parents: 30
diff changeset
2493 mortis</i>; sed veritas aeternitatis, in Christo Iesu, liberabit
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diff changeset
2494 nos a corruptione; Rom. VIII, 21: <i>ipsa creatura liberabitur a
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parents: 30
diff changeset
2495 servitute corruptionis</i>. Consequenter cum dicit <i>responderunt
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diff changeset
2496 ei: semen Abrahae</i> etc., ostendit remedii necessitatem Iudaeis
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diff changeset
2497 inesse, et primo exaggeratur Iudaeorum praesumptio, se tali remedio
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diff changeset
2498 indigere negantium; secundo ostenditur quomodo remedio indigent,
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diff changeset
2499 ibi <i>respondit eis Iesus: amen, amen dico vobis</i>. Praesumptio
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diff changeset
2500 autem Iudaeorum ostenditur in quadam praesumptuosa interrogatione;
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diff changeset
2501 unde <i>responderunt ei Iudaei: semen Abrahae sumus, et nemini
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diff changeset
2502 servivimus unquam. Quomodo tu dicis, liberi eritis?</i> In qua
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diff changeset
2503 quidem primo aliquid affirmant; secundo aliquid negant; et tertio
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diff changeset
2504 interrogant. Affirmant quidem se esse semen Abrahae, unde dicunt
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diff changeset
2505 <i>semen Abrahae sumus</i>: in quo ostenditur eorum inanis gloria,
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diff changeset
2506 quia de sola carnis origine gloriantur; Matth. III, 9: <i>ne
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diff changeset
2507 coeperitis dicere: patrem habemus Abraham</i>. Simile faciunt qui
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diff changeset
2508 de carnali nobilitate extolli quaerunt; Oseae IX, 11: <i>omnis
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parents: 30
diff changeset
2509 gloria eorum a partu, ab utero et conceptu</i>. Negant autem
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diff changeset
2510 servitutem, unde dicunt <i>nemini servivimus unquam</i>: in quo se
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diff changeset
2511 hebetes ostendunt, et mendaces. Hebetes quidem, quia quod dominus
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diff changeset
2512 de spirituali libertate loquitur, ipsi intelligunt de corporali; I
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diff changeset
2513 Cor. II, 14: <i>animalis homo non percipit ea quae sunt spiritus
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diff changeset
2514 Dei</i>. Mendaces autem, quia si hoc quod dicunt <i>nemini
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diff changeset
2515 servivimus unquam</i>, intelligunt de servitute carnali, aut
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diff changeset
2516 loquuntur universaliter quantum ad totum genus Iudaeorum, aut
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diff changeset
2517 specialiter quantum ad seipsos. Si quidem universaliter, manifeste
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diff changeset
2518 mentiuntur: nam Ioseph venumdatus est, et patres eorum servierunt
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diff changeset
2519 in Aegypto, ut patet Gen. XL et Ex. I. Unde Augustinus dicit: o
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diff changeset
2520 ingrati, quid est quod assidue vobis imputat Deus quod vos de domo
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diff changeset
2521 servitutis liberavit, si nemini servistis? Dicitur enim Deut. VI,
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diff changeset
2522 13: <i>eduxi vos de Aegypto, de domo servitutis</i> et cetera. Si
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diff changeset
2523 autem de seipsis loquuntur, non possunt etiam a mendacio excusari:
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diff changeset
2524 nam et ipsi tunc temporis Romanis tributa solvebant; unde dicebant,
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diff changeset
2525 Matth. c. XXII, 17: <i>si licet tributum dari Caesari, an non?</i>
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diff changeset
2526 Interrogant autem libertatis modum; unde dicunt <i>quomodo tu
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diff changeset
2527 dicis, liberi eritis?</i> Dominus eis duo promiserat: scilicet
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diff changeset
2528 libertatem et veritatis cognitionem, cum dixit: <i>cognoscetis
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diff changeset
2529 veritatem, et veritas liberabit vos</i>. Per quod Iudaei
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diff changeset
2530 intelligebant, se servos et ignaros a domino reputari. Et licet
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parents: 30
diff changeset
2531 magis iniuriosum sit deficere a cognitione quam a libertate; quia
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diff changeset
2532 tamen carnales erant, neglecta veritate, modum libertatis
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diff changeset
2533 inquirunt; Ps. XVI, 12: <i>oculos suos statuerunt declinare in
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diff changeset
2534 terram</i>. Hic dominus eorum praesumptionem excludens, eos remedio
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diff changeset
2535 praedicto indigere convincit, et primo agit de eorum servitute;
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diff changeset
2536 secundo de eorum liberatione, ibi <i>servus autem non manet in domo
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diff changeset
2537 in aeternum</i>; tertio de eorum origine, ibi <i>scio quia filii
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diff changeset
2538 Abrahae estis</i>. Convincit autem eos de servitute, non carnali,
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diff changeset
2539 qualem illi intelligebant, sed spirituali, scilicet peccati, ad
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diff changeset
2540 quam exaggerandam duo praemittit: scilicet ingeminatum iuramentum;
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diff changeset
2541 unde dicit <i>amen, amen dico vobis</i>. Amen est nomen Hebraeum,
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diff changeset
2542 quod interpretatur vere, vel fiat. Quod, secundum Augustinum, nec
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diff changeset
2543 Graecus interpres, nec Latinus ausus est interpretari, ut honorem
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2544 haberet velamento secreti, non ut esset ligatum, sed ne vilesceret
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diff changeset
2545 nudatum; et specialiter propter reverentiam domini, qui frequenter
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diff changeset
2546 ipso usus est. Ponit ergo hic dominus quasi quoddam iuramentum:
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diff changeset
2547 quod ideo geminatur, ut suam sententiam magis firmam ostendat; ad
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diff changeset
2548 Hebr. c. VI, 17: <i>interposuit iusiurandum, ut per duas res
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diff changeset
2549 immobiles, quibus impossibile est mentiri Deum, fortissimum
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2550 solatium habeamus</i>. Secundo universalem locutionem, cum dicit
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diff changeset
2551 <i>omnis</i>, sive Iudaeus sive Graecus, dives aut pauper,
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diff changeset
2552 imperator vel mendicus; Rom. III, 23: <i>non est distinctio Iudaei
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2553 et Graeci; omnes enim peccaverunt, et egent gloria Dei</i>.
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diff changeset
2554 Servitutem etiam proponit dicens <i>qui facit peccatum, servus est
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diff changeset
2555 peccati</i>. Sed contra. Servus non movetur proprio arbitrio suo,
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diff changeset
2556 sed domini; qui autem facit peccatum, movetur proprio arbitrio suo:
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2557 ergo non est servus. Responsio. Dicendum, quod unumquodque est
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diff changeset
2558 illud quod convenit ei secundum suam naturam: quando ergo movetur
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diff changeset
2559 ab aliquo extraneo, non operatur secundum se, sed ab impressione
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diff changeset
2560 alterius; quod est servile. Homo autem secundum suam naturam est
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diff changeset
2561 rationalis. Quando ergo movetur secundum rationem, proprio motu
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diff changeset
2562 movetur, et secundum se operatur, quod est libertatis; quando vero
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diff changeset
2563 peccat, operatur praeter rationem, et tunc movetur quasi ab alio,
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diff changeset
2564 retentis terminis alienis: et ideo <i>qui facit peccatum, servus
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2565 est peccati</i>; II Petr. II, 19: <i>a quo quis superatus est, eius
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diff changeset
2566 servus addictus est</i>. Sed quanto quis movetur ab extraneo, tanto
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diff changeset
2567 magis in servitutem redigitur; et tanto magis vincitur a peccato,
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parents: 30
diff changeset
2568 quanto minus habet de proprio motu, scilicet rationis, et magis
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parents: 30
diff changeset
2569 efficitur servus. Unde quanto aliqui liberius peragunt perversa
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parents: 30
diff changeset
2570 quae volunt, et minori difficultate, tanto peccati servitio
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parents: 30
diff changeset
2571 obnoxius obligantur, ut Gregorius dicit. Quae quidem servitus
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parents: 30
diff changeset
2572 gravissima est, quia vitari non potest: nam quocumque homo vadat,
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parents: 30
diff changeset
2573 peccatum intra se habet, licet actus et delectatio eius transeat;
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parents: 30
diff changeset
2574 Is. XIV, 3: <i>cum requiem dederit tibi Deus (...) a servitute tua
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parents: 30
diff changeset
2575 dura</i>, scilicet peccati, <i>qua antea servisti</i>. Servitus
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diff changeset
2576 autem corporalis, saltem fugiendo, evadi potest; unde dicit
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diff changeset
2577 Augustinus: o miserabilis servitus (scilicet peccati). Servus
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diff changeset
2578 hominum, aliquando sui domini duris imperiis fatigatus, fugiendo
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parents: 30
diff changeset
2579 requiescit; servus peccati secum trahit peccatum, quocumque
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diff changeset
2580 fugerit: peccatum enim quod fecit, intus est, voluptas transit;
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diff changeset
2581 peccatum (idest actus) transit: praeteriit quod delectabat,
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parents: 30
diff changeset
2582 remansit quod pungat. Consequenter cum dicit <i>servus autem non
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diff changeset
2583 manet in domo in aeternum</i>, agit de liberatione a servitute:
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diff changeset
2584 quia enim omnes peccaverunt, omnes erant servi peccati. Sed imminet
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parents: 30
diff changeset
2585 vobis liberationis spes ab eo qui liber est a peccato; et hic est
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parents: 30
diff changeset
2586 filius. Unde circa hoc tria facit. Primo praemittit servi
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parents: 30
diff changeset
2587 conditionem, ut distinguatur liber a servo; secundo ostendit
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diff changeset
2588 conditionem filii a servo diversam; tertio concludit potestatem
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diff changeset
2589 filii in liberando. Est ergo conditio servi transitoria et
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parents: 30
diff changeset
2590 instabilis; unde dicit <i>servus non manet in domo in aeternum</i>.
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diff changeset
2591 Domus ista est Ecclesia; I Tim. III, 15: <i>ut scias quomodo
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diff changeset
2592 oporteat te conversari in domo Dei, quae est Ecclesia Dei vivi</i>.
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diff changeset
2593 In qua quidem domo aliqui spiritualiter servi ad horam tantum
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diff changeset
2594 permanent, sicut in domo patrisfamilias corporaliter servi manent
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diff changeset
2595 ad tempus; non tamen in aeternum: quia licet modo mali non sint
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diff changeset
2596 separati numero a fidelibus, sed merito tantum, in futuro tamen
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diff changeset
2597 separabuntur utroque modo; Gal. IV, 30: <i>eiice ancillam et filium
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diff changeset
2598 eius: non enim erit heres filius ancillae cum filio liberae</i>.
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diff changeset
2599 Conditio vero filii est aeterna et stabilis; unde dicit <i>filius
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diff changeset
2600 autem</i>, idest Christus, <i>permanet in aeternum</i>, scilicet in
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diff changeset
2601 Ecclesia, tamquam in domo sua; Heb. III, 6, dicitur quod Christus,
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diff changeset
2602 tamquam filius in domo sua et cetera. Et quidem ipse per seipsum in
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parents: 30
diff changeset
2603 domo manet in aeternum, quia ipse immunis est a peccato; nos autem
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parents: 30
diff changeset
2604 sicut per ipsum a peccato liberamur, ita et per ipsum in domo
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diff changeset
2605 manemus. Liberationis autem potestatem habet filius; unde subdit
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diff changeset
2606 <i>si igitur filius vos liberaverit, vere liberi eritis</i>; Gal.
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diff changeset
2607 IV, 31: <i>non sumus ancillae filii, sed liberae, qua libertate
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diff changeset
2608 Christus nos liberavit</i>. Nam, ut apostolus dicit, ipse pretium
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diff changeset
2609 dedit non argentum, sed sanguinem suum: venit enim in similitudinem
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diff changeset
2610 carnis peccati, nullum omnino habens peccatum; et ideo factum est
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diff changeset
2611 verum sacrificium pro peccato: unde per eum liberamur non a
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diff changeset
2612 barbaris, sed a Diabolo. Et nota, quod est multiplex libertas.
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diff changeset
2613 Scilicet perversa, quando quis abutitur ea ad peccandum; et haec
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diff changeset
2614 est libertas a iustitia, quam nullus cogitur servare; I Petr. c.
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parents: 30
diff changeset
2615 II, 16: <i>quasi liberi, et non quasi velamen habentes malitiae
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diff changeset
2616 libertatem</i>. Vana, quae est temporalis, seu carnalis, Iob III,
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diff changeset
2617 19: <i>servus liber a domino suo</i>. Vera et spiritualis, quae est
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diff changeset
2618 libertas gratiae, quae est scilicet carere criminibus; quae est
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diff changeset
2619 imperfecta, quia caro concupiscit adversus spiritum, ut non ea quae
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diff changeset
2620 volumus faciamus, Gal. V, 17. Gloriae, et perfecta atque plena,
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diff changeset
2621 quae erit in patria; Rom. VIII, 21: <i>ipsa creatura liberabitur a
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diff changeset
2622 servitute</i>: et hoc erit, quia nihil erit ibi inclinans ad malum,
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diff changeset
2623 nihil opprimens, quia ibi erit libertas a culpa et a poena.
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diff changeset
2624 Chrysostomus autem hoc aliter introducit. Quia enim dixerat: <i>qui
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diff changeset
2625 facit peccatum, servus est peccati</i>, ne praecurrant Iudaei, et
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diff changeset
2626 dicant: licet simus servi peccati, tamen possumus liberari per
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diff changeset
2627 sacrificia et caeremonias legis, propterea dominus ostendit, quod
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diff changeset
2628 per ea liberari non possunt, sed solum per filium. Unde dicit
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diff changeset
2629 <i>servus</i>, idest Moyses et pontifices veteris testamenti,
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diff changeset
2630 <i>non manet in domo in aeternum</i>; Hebr. III, 5: <i>Moyses sicut
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diff changeset
2631 famulus in omni domo sua</i>. Et caeremoniae etiam aeternae non
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diff changeset
2632 sunt; et ideo non possunt conferre libertatem aeternam.
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diff changeset
2633 Consequenter cum dicit <i>scio quia filii Abrahae estis</i>, agit
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diff changeset
2634 de eorum origine: et primo confitetur eorum originem carnis;
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diff changeset
2635 secundo inquirit originem spiritus, ibi <i>sed quaeritis me
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diff changeset
2636 interficere</i> et cetera. Originem autem carnis ipsorum dicit esse
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diff changeset
2637 Abraham. <i>Scio</i> inquit <i>quia filii Abrahae estis</i>,
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diff changeset
2638 origine carnis tantum, non similitudine fidei; Is. LI, 2:
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diff changeset
2639 <i>attendite ad Abraham patrem vestrum, et ad Saram, quae peperit
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diff changeset
2640 vos</i>. Spiritualem originem inquirit dicens <i>sed quaeritis me
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diff changeset
2641 interficere</i>, et primo ostendit eos originem spiritualem habere;
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diff changeset
2642 secundo excludit originem praesumptam, ibi <i>responderunt, et
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diff changeset
2643 dixerunt ei: pater noster Abraham est</i>; tertio ostendit originem
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diff changeset
2644 eorum veram, ibi <i>vos ex patre Diabolo estis</i>. Circa primum
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diff changeset
2645 duo facit. Primo ponit eorum culpam; secundo concludit eorum
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diff changeset
2646 spiritualem originem, ibi <i>vos quae vidistis apud patrem vestrum,
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diff changeset
2647 facitis</i>. Circa primum tria facit. Primo imponit eis culpam
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diff changeset
2648 homicidii; secundo crimen infidelitatis; tertio aufert eis
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diff changeset
2649 excusationis viam. Ostendit ergo eos dominus spiritualiter ex mala
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parents: 30
diff changeset
2650 radice procedere, et ideo signanter arguit eos de peccato; et
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diff changeset
2651 dimissis omnibus aliis, quibus Iudaei multipliciter irretiti erant,
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diff changeset
2652 hoc illis tantum commemorat quod iugiter in mente habebant,
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diff changeset
2653 scilicet peccatum homicidii, quia, ut dictum est supra, volebant
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diff changeset
2654 eum occidere. Et ideo dicit <i>sed quaeritis me interficere</i>;
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diff changeset
2655 quod est contra legem vestram; Ex. XX, 13: <i>non occides</i>;
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diff changeset
2656 infra XI, 53: <i>ab illo ergo die cogitabant interficere eum</i>.
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diff changeset
2657 Sed possent dicere quia occidere aliquem ex culpa non est peccatum,
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diff changeset
2658 et ideo dominus dicit causam homicidii esse non quidem culpam
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diff changeset
2659 Christi, nec eorum iustitiam, sed ipsorum infidelitatem; quasi
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diff changeset
2660 dicat: quaeritis me interficere, non propter iustitiam, sed propter
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diff changeset
2661 vestram infidelitatem, <i>quia sermo meus non capit in vobis</i>;
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parents: 30
diff changeset
2662 Matth. XIX, 11: <i>non omnes capiunt verbum istud, sed quibus datum
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parents: 30
diff changeset
2663 est</i>. Utitur autem dominus hoc modo loquendi primo quidem ad
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parents: 30
diff changeset
2664 ostendendum sui sermonis excellentiam; quasi dicat: sermo meus
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parents: 30
diff changeset
2665 superexcedit capacitatem vestram, nam ipse de spiritualibus est,
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diff changeset
2666 vos autem intellectum carnalem habetis; et ideo ipsum non capitis;
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parents: 30
diff changeset
2667 I Cor. II, 14: <i>animalis homo non percipit ea quae sunt spiritus
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parents: 30
diff changeset
2668 Dei</i>. Secundo vero propter similitudinem quamdam. Nam, ut
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parents: 30
diff changeset
2669 Augustinus dicit, sic est sermo Dei infidelibus, tamquam piscibus
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parents: 30
diff changeset
2670 hamus, qui non capit nisi capiatur. Et ideo dicit <i>sermo meus non
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diff changeset
2671 capit in vobis</i>, idest in cor vestrum, quia non recipitur in
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diff changeset
2672 vobis eo modo quo Petrus captus erat; supra VI, 69: <i>domine, ad
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parents: 30
diff changeset
2673 quem ibimus? Verba vitae aeternae habes</i>. Nec tamen fit iniuria
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diff changeset
2674 eis qui capiuntur: ad salutem quippe, non ad perniciem capit. Nam
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diff changeset
2675 dicitur Deut. XVIII, 20 quod propheta qui loquitur ex ore domini ea
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diff changeset
2676 quae dominus non dixit, debet interfici. Unde, ne Iudaei dicerent
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diff changeset
2677 eum interficiendum fore, eo quod a seipso et non ex ore domini
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diff changeset
2678 loquebatur, inducit subdens <i>ego quae vidi apud patrem meum,
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diff changeset
2679 loquor</i>; quasi dicat: non potest imponi mihi quod loquor quae
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diff changeset
2680 non audivi, quia non solum audita, sed, quod plus est, visa loquor.
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diff changeset
2681 Alii enim prophetae locuti sunt ea quae audierunt, sed ego quae
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diff changeset
2682 vidi haec loquor; supra c. I, 18: <i>Deum nemo vidit unquam
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diff changeset
2683 unigenitus filius qui est in sinu patris, ipse enarravit</i>; I Io.
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diff changeset
2684 I: <i>quod vidimus et audivimus, annuntiamus vobis</i>. Est autem
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diff changeset
2685 hoc intelligendum de visione certissimae cognitionis, quia filius
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diff changeset
2686 patrem cognoscit sicut ipse seipsum novit: de quo dicitur Matth.
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diff changeset
2687 II, 27: <i>nemo novit patrem nisi filius</i>. Spiritualem autem
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diff changeset
2688 eorum originem concludit, dicens <i>et vos quae vidistis apud
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diff changeset
2689 patrem vestrum, facitis</i>; quasi dicat: ego ea loquor quae meae
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diff changeset
2690 origini conveniunt; vos autem illa facitis quae sunt apud patrem
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diff changeset
2691 vestrum, scilicet Diabolum, cuius filii erant, secundum Augustinum,
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diff changeset
2692 non inquantum homines, sed inquantum mali erant. Ea, inquam, quae
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diff changeset
2693 vidistis, Diabolo suggerente; Sap. c. II, 24: <i>invidia Diaboli
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diff changeset
2694 mors introivit in orbem terrarum</i>. Secundum Chrysostomum, est
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diff changeset
2695 alia littera <i>vos quae vidistis apud patrem vestrum, facite</i>;
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diff changeset
2696 quasi dicat: sicut ego verbis in veritate patrem meum ostendo, ita
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diff changeset
2697 vos ostendite operibus patrem vestrum origine, scilicet Abraham;
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diff changeset
2698 unde dicit: facite quae apud patrem vestrum vidistis, docti per
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diff changeset
2699 legem et prophetas.</p>
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diff changeset
2700 <br />
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diff changeset
2701 <div class="D">Lectio 5</div>
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2702 <p title="Super Io., cap. 8 l. 5"><a name="87475"><span class=
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diff changeset
2703 "ref">[87475] Super Io., cap. 8 l. 5</span></a> Postquam dominus
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diff changeset
2704 ostendit Iudaeos aliquam spiritualem originem habere, hic excludit
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diff changeset
2705 ab eis origines quas sibi praesumptuose attribuebant, et primo
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diff changeset
2706 excludit originem, quam se traxisse dicebant ab Abraham; secundo
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diff changeset
2707 originem, quam se putabant habere a Deo, ibi <i>dixerunt itaque ei:
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diff changeset
2708 nos ex fornicatione non sumus nati</i>. Circa primum duo facit.
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diff changeset
2709 Primo ponit opinionem Iudaeorum de eorum origine; secundo excludit
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diff changeset
2710 eam, ibi <i>si filii Abrahae estis opera Abrahae facite</i>.
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diff changeset
2711 Sciendum est autem circa primum, quia dominus dixerat eis <i>quae
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diff changeset
2712 vidistis apud patrem vestrum, facitis</i>, ideo gloriantes se de
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diff changeset
2713 carnali generatione, transferunt se ad Abraham. Unde dicunt
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diff changeset
2714 <i>pater noster Abraham est</i>, quasi dicant: si spiritualem
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diff changeset
2715 originem habemus, boni sumus, quia Abraham pater noster bonus est;
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diff changeset
2716 Ps. CIV, 6: <i>semen Abraham servi eius</i>. Et, ut dicit
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diff changeset
2717 Augustinus, nitebantur eum provocare, ut aliquid male diceret de
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diff changeset
2718 Abraham, et esset eis occasio facere quod cogitabant, scilicet
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diff changeset
2719 occidendi Christum. Sed dominus, consequenter cum dicit <i>si filii
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diff changeset
2720 Abrahae estis, opera Abrahae facite</i>, excludit hanc ipsorum
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diff changeset
2721 opinionem tamquam falso prolatam, et proponit primo signum debitum
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diff changeset
2722 filiationis Abrahae; secundo ostendit, hoc signum in Iudaeis non
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diff changeset
2723 esse, ibi <i>nunc autem quaeritis me interficere</i>; tertio
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diff changeset
2724 concludit propositum, ibi <i>vos facitis opera patris vestri</i>.
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diff changeset
2725 Signum quidem filiationis alicuius est quod assimiletur ei cuius
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diff changeset
2726 filius est: sicut enim filii carnales ut plurimum parentibus
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diff changeset
2727 carnalibus assimilantur, ita et filii spirituales (si sint vere
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diff changeset
2728 filii) debent spirituales parentes imitari; Eph. V, 1: <i>estote
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diff changeset
2729 imitatores Dei, sicut filii carissimi</i>. Et quantum ad hoc dicit
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diff changeset
2730 <i>si filii Abrahae estis, opera Abrahae facite</i>; quasi dicat:
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diff changeset
2731 hoc signum esset quod essetis filii Abrahae, si eum imitaremini;
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diff changeset
2732 Is. LI, 2: <i>attendite ad Abraham patrem vestrum, et ad Saram quae
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diff changeset
2733 peperit vos</i>. Sed dubitatur hic, quod videtur quidem eos negare
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diff changeset
2734 esse filios Abrahae, dubitative loquens <i>si filii Abrahae
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diff changeset
2735 estis</i>, quod tamen affirmavit superius, dicens: <i>scio quod
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diff changeset
2736 filii Abrahae estis</i>. Ad quod dupliciter respondetur. Uno modo,
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diff changeset
2737 secundum Augustinum, quod supra affirmavit eos esse filios Abrahae
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diff changeset
2738 secundum carnem; hic autem negat eos filios secundum imitationem
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diff changeset
2739 operum, et praecipue fidei. Caro ergo illorum ex ipso erat, sed
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diff changeset
2740 vita non erat; Gal. III: <i>qui ex fide sunt, hi reputantur in
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diff changeset
2741 semine</i>. Alio modo, secundum Origenem, quod utrumque referatur
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diff changeset
2742 ad spiritualem originem. Sed ubi nos habemus: <i>scio quod filii
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diff changeset
2743 Abrahae estis</i>, in Graeco habetur: <i>scio quod semen Abrahae
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diff changeset
2744 estis</i>; hic vero dicit <i>si filii Abrahae estis, opera Abrahae
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diff changeset
2745 facite</i>; quia Iudaei quidem, spiritualiter loquendo, semen
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diff changeset
2746 Abrahae erant, sed non eius filii. Differentia est inter semen et
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diff changeset
2747 filium: nam semen est quid informe, et tamen habet in seipso
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diff changeset
2748 rationes eius cuius est semen; filius autem, transmutato semine per
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diff changeset
2749 virtutem informativam ab agente in appositam sibi materiam a
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diff changeset
2750 muliere, superinducto nutrimento, similitudinem generantis habet.
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diff changeset
2751 Eodem modo et Iudaei semen quidem Abrahae erant inquantum in eis
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diff changeset
2752 aliqua ratio eorum quae Deus in Abraham infuderat apparebat; sed
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diff changeset
2753 quia non ad perfectionem Abrahae pervenerant, ideo filii eius non
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diff changeset
2754 erant: et propter hoc dicit eis <i>si filii Abrahae estis, opera
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diff changeset
2755 Abrahae facite</i>; idest, ad perfectam imitationem operum eius
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diff changeset
2756 satagite. Ex hoc autem quod dicit <i>opera Abrahae facite</i>,
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diff changeset
2757 videtur quod quaecumque ipse fecit, et nos facere debemus. Ergo
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diff changeset
2758 debemus plures uxores accipere, et ad ancillam accedere, sicut
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diff changeset
2759 Abraham fecit. Respondeo. Dicendum quod praecipuum opus Abrahae est
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diff changeset
2760 fides, per quam iustificatus est apud Deum; Gen. XV, 6: <i>credidit
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diff changeset
2761 Abraham Deo, et reputatum est illi ad iustitiam</i>. Et ideo
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diff changeset
2762 intelligendum est <i>opera Abrahae facite</i>, idest, ad
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diff changeset
2763 similitudinem Abrahae credite. Sed contra hoc est, quia fides non
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diff changeset
2764 videtur posse dici opus, cum contra opera distinguatur; Iac. II,
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diff changeset
2765 26: <i>fides sine operibus mortua est</i>. Respondeo. Dicendum,
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diff changeset
2766 quod fides opus dici potest, secundum illud supra VI, 29: <i>hoc
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diff changeset
2767 est opus Dei, ut credatis in eum quem misit ille</i>. Verum opus
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diff changeset
2768 interius non est manifestum hominibus, sed soli Deo, secundum illud
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diff changeset
2769 I Reg. c. XVI, 7: <i>homines vident ea quae apparent; Deus autem
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diff changeset
2770 intuetur cor</i>. Inde est quod communius ea quae exterius sunt,
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diff changeset
2771 consuevimus opera nominare. Fides ergo distinguitur non ab omnibus
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diff changeset
2772 operibus, sed ab exterioribus tantum. Sed numquid omnia opera
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diff changeset
2773 Abrahae debemus facere? Ad hoc dicendum, quod opus potest
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diff changeset
2774 considerari dupliciter: vel secundum speciem operis eius, et sic
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diff changeset
2775 omnia opera eius non sunt imitanda; vel secundum radicem eorum, et
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diff changeset
2776 sic opera Abrahae imitanda sunt: quia quidquid fecit, ex caritate
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diff changeset
2777 fecit. Unde dicit Augustinus, quod caelibatus Ioannis non
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diff changeset
2778 praefertur coniugio Abrahae, cum eadem fuerit radix utriusque. Vel
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diff changeset
2779 dicendum, quod omnia opera Abrahae imitanda sunt quantum ad
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diff changeset
2780 signationem, quia <i>omnia in figura contingebant illis</i>, ut
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diff changeset
2781 dicitur I Cor. X, 11. Consequenter cum dicit <i>nunc autem
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diff changeset
2782 quaeritis me interficere</i>, ostendit, praedictum filiationis
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diff changeset
2783 signum in eis non esse, et primo ponuntur Iudaeorum opera; secundo
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diff changeset
2784 ostendit ea esse Abrahae operibus dissimilia, ibi <i>hoc Abraham
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diff changeset
2785 non fecit</i>. Ostenduntur autem Iudaeorum prava opera esse et
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diff changeset
2786 perversa, quia homicidae erant; unde dicit <i>nunc autem quaeritis
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diff changeset
2787 me interficere</i>; Is. I, 21: <i>quomodo facta est meretrix
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diff changeset
2788 civitas fidelis, plena iudicii? Iustitia habitavit in ea, nunc
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diff changeset
2789 autem homicidae</i>. Sed hoc homicidium inaestimabile peccatum erat
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diff changeset
2790 contra personam filii Dei. Unde quia, ut dicitur I Cor. II, 8,
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diff changeset
2791 <i>si cognovissent, numquam dominum gloriae crucifixissent</i>,
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diff changeset
2792 ideo dominus non dicit eos filium Dei quaerere interficere, sed
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diff changeset
2793 hominem: quia etsi filius Dei dicatur passus et mortuus propter
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diff changeset
2794 unitatem suppositi, hoc non est inquantum filius Dei, sed propter
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diff changeset
2795 infirmitatem humanam, quia, ut dicitur II Cor. ult., 4, <i>si
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diff changeset
2796 crucifixus est ex infirmitate nostra, sed vivit ex virtute Dei</i>.
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diff changeset
2797 Et ut magis eorum homicidium exaggeret, ostendit, eos nullam mortis
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diff changeset
2798 causam adversus eum habere; unde subdit <i>qui veritatem locutus
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diff changeset
2799 sum vobis, quam audivi a Deo</i>. Ista veritas est quod dicebat se
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diff changeset
2800 aequalem Deo; supra V, 18: <i>quaerebant eum Iudaei interficere,
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diff changeset
2801 quia non solum sabbatum solvebat, sed patrem suum dicebat Deum,
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diff changeset
2802 aequalem se faciens Deo</i>. Hanc veritatem audivit a Deo inquantum
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diff changeset
2803 ab aeterno per generationem aeternam accepit a patre eamdem naturam
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2804 quam ipse habet; supra V, 26: <i>sicut pater habet vitam in
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diff changeset
2805 semetipso, sic dedit et filio habere vitam in semetipso</i>.
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diff changeset
2806 Excludit autem duas causas propter quas prophetae mandabantur
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2807 occidi in lege. Primo quidem propter mendacium, Deut. XIII, 5 ubi
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diff changeset
2808 praecipitur, quod si aliquis propheta surrexerit loquens mendacium,
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diff changeset
2809 aut fictor somniorum, interficiatur: et hoc a se dominus excludit,
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diff changeset
2810 dicens <i>qui veritatem locutus sum vobis</i>; Prov. c. VIII, 7:
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diff changeset
2811 <i>veritatem meditabitur guttur meum</i>. Secundo vero si aliquis
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diff changeset
2812 propheta locutus fuerit ex nomine falsorum deorum, vel ex nomine
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diff changeset
2813 Dei quod ipse non praecepit, occidi debebat, ut habetur Deut. XIII,
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diff changeset
2814 5. Et hoc dominus excludit a se, cum dicit <i>quam audivi a
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diff changeset
2815 Deo</i>. Consequenter cum dicit <i>hoc Abraham non fecit</i>,
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diff changeset
2816 ostendit eorum opera dissimilia esse operibus Abrahae, quasi dicat:
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diff changeset
2817 in hoc probatis vos non esse filios Abrahae, quia facitis opera
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diff changeset
2818 contraria operibus eius: nam de eo legitur Eccli. XLIV, 20, <i>quod
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diff changeset
2819 servavit legem altissimi, et fuit in testimonio cum illo</i>. Sed
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2820 aliqui superflue obiiciunt, quod Christus ante Abraham nondum erat,
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2821 et ideo Abraham hoc non fecit: non enim occidi potuisset qui non
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2822 erat. Sed dicendum, quod Abraham non commendatur ex hoc quod non
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2823 fecit in Christo, sed ex eo quod non fecit in simili persona, idest
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diff changeset
2824 in his qui tunc veritatem dicebant. Vel dicendum, quod si Christus
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diff changeset
2825 non venerat tempore Abraham in carnem, venerat tamen in mentem,
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diff changeset
2826 secundum illud Sap. VII, 27: <i>in animas sanctas per nationem se
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2827 transfert</i>, quem tamen Abraham non interfecit mortaliter
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2828 peccando: de quo dicitur ad Hebr. VI, 6: <i>rursum crucifigentes
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diff changeset
2829 filium Dei, et ostentui habentes</i>. Consequenter cum dicit <i>vos
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diff changeset
2830 facitis opera patris vestri</i>, concludit propositum; quasi dicat:
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diff changeset
2831 ex quo non facitis opera Abrahae, ergo habetis aliquem alium
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diff changeset
2832 patrem, cuius opera facitis. Simile habetur Matth. XXIII, v. 32:
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2833 <i>vos implete mensuram patrum vestrorum</i>. Consequenter cum
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diff changeset
2834 dicit <i>dixerunt itaque ei: nos ex fornicatione non sumus
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diff changeset
2835 nati</i>, ostendit eos non habere originem a Deo: quia enim iam ex
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diff changeset
2836 verbis domini cognoscebant eum non de carnali generatione loqui,
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diff changeset
2837 ideo ad spiritualem generationem se transferunt, dicentes <i>nos ex
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diff changeset
2838 fornicatione non sumus nati</i> et cetera. Ubi primo eorum
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diff changeset
2839 opinionem proponunt; secundo eam dominus excludit, ibi <i>dixit
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diff changeset
2840 ergo eis Iesus</i> et cetera. In eorum autem opinione Iudaei unum
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diff changeset
2841 negant et aliud asserunt. Negant se ex fornicatione natos: quod
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diff changeset
2842 quidem, secundum Origenem, quasi improperando, Christo proponunt,
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diff changeset
2843 latenter designantes, ipsum ex adulterio productum fore; quasi
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2844 dicant <i>nos ex fornicatione non sumus nati</i>, sicut tu. Sed
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diff changeset
2845 melius potest dici, quod sponsus animae spiritualiter Deus est,
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diff changeset
2846 Oseae II, 19: <i>sponsabo te mihi</i>. Sicut autem fornicatur
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diff changeset
2847 sponsa cum praeter sponsum suum carnalem, alium virum admittit;
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diff changeset
2848 ita, in Scripturis, Iudaea fornicari dicebatur quando Deum verum
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diff changeset
2849 deserens, idolis adhaerebat; Oseae I, 2: <i>fornicans fornicabitur
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diff changeset
2850 terra a domino</i>. Dicunt ergo Iudaei <i>nos ex fornicatione non
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diff changeset
2851 sumus nati</i>; quasi dicant: si aliquando mater nostra synagoga a
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diff changeset
2852 Deo recedens fornicata est cum idolis, nos tamen non recessimus,
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diff changeset
2853 nec cum idolis fornicati sumus; Ps. XLIII, 18: <i>nec obliti sumus
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diff changeset
2854 te, et inique non egimus in testamento tuo, et non recessit retro
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diff changeset
2855 cor nostrum</i>; Is. LVII, 3: <i>ascendite huc, filii
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2856 fornicatricis, semen adulteri et fornicariae</i>. Affirmant autem
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diff changeset
2857 se esse filios Dei: quod videbatur sequi ex quo non credebant se
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2858 natos ex fornicatione; unde dicunt <i>unum patrem habemus Deum</i>;
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diff changeset
2859 Mal. II, 10: <i>nonne unus est pater omnium nostrum?</i> Ier. III:
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diff changeset
2860 <i>patrem vocabis me</i>. Consequenter cum dicit <i>dixit ergo eis
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diff changeset
2861 Iesus</i> etc., confutatur eorum opinio a domino, et primo proponit
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diff changeset
2862 divinae filiationis signum; secundo assignat rationem signi, ibi
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diff changeset
2863 <i>ego enim a Deo veni</i> etc.; tertio ostendit eos a praedicto
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2864 signo deficere, ibi <i>quare loquelam meam non cognoscitis?</i>
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diff changeset
2865 Sciendum est autem circa primum, quod supra signum carnalis
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diff changeset
2866 filiationis dixit esse opera exteriora, quae homines exterius
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diff changeset
2867 operantur; hic autem signum filiationis divinae ponit interiorem
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diff changeset
2868 affectionem. Nam filii Dei efficimur per communicationem spiritus
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diff changeset
2869 sancti; Rom. VIII, 15: <i>non accepistis spiritum servitutis iterum
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diff changeset
2870 in timore, sed spiritum adoptionis</i>. Spiritus autem sanctus
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diff changeset
2871 causa est amoris Dei, quia <i>caritas Dei diffusa est in cordibus
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diff changeset
2872 nostris per spiritum sanctum, qui datus est nobis</i>: Rom. V, 5.
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diff changeset
2873 Signum ergo speciale divinae filiationis est dilectio; Eph. V, 1:
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diff changeset
2874 <i>estote imitatores Dei sicut filii carissimi, et ambulate in
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diff changeset
2875 dilectione</i>. Et ideo dicit <i>si Deus pater vester esset,
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diff changeset
2876 diligeretis utique me</i>; Ps. c. XXIV, 21: <i>innocentes et
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diff changeset
2877 recti</i>, qui sunt filii Dei, <i>adhaeserunt mihi</i>. Rationem
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diff changeset
2878 autem signi assignat, dicens <i>ego enim ex Deo processi et
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diff changeset
2879 veni</i>, et primo ponit veritatem; secundo excludit errorem, ibi
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diff changeset
2880 <i>neque enim a meipso veni</i>. Veritas autem, quam proponit, est
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diff changeset
2881 quod a Deo processit et venit. Sed sciendum est, quod omnis
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diff changeset
2882 amicitia in coniunctione fundatur; unde et fratres se diligunt
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diff changeset
2883 inquantum ex eisdem parentibus principium sumunt. Dicit ergo
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diff changeset
2884 dominus: vos dicitis quod filii Dei estis; sed si hoc esset,
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diff changeset
2885 <i>diligeretis me, quia a Deo processi et veni</i>. Qui ergo non me
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diff changeset
2886 diligit, non est filius Dei. <i>Processi</i>, inquam, <i>a Deo</i>,
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diff changeset
2887 ut unigenitus ab aeterno, de substantia patris; Ps. CIX, 3: <i>ante
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diff changeset
2888 Luciferum genui te</i>; supra I: <i>in principio erat verbum.
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diff changeset
2889 Veni</i> autem, ut verbum caro factum et missus a Deo per
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diff changeset
2890 incarnationem; infra XVI, 28: <i>exivi a patre</i>, ut verbum ab
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diff changeset
2891 aeterno, <i>et veni in mundum</i>, ut caro, factum in tempore.
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diff changeset
2892 Errorem autem excludit cum dicit <i>neque enim a meipso veni</i>:
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diff changeset
2893 et primo excludit errorem Sabellii, qui Christum non ab alio
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diff changeset
2894 originem habuisse dicit, sed idem esse patrem et filium in persona
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diff changeset
2895 finxit. Et quantum ad hoc dicit <i>neque enim a meipso veni</i>;
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diff changeset
2896 idest, secundum Hilarium, ego veni non a meipso existens, sed quasi
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diff changeset
2897 ab alio missus, scilicet a patre, unde subdit <i>sed ille me
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diff changeset
2898 misit</i>; Gal. IV, 4: <i>misit Deus filium suum natum ex muliere,
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diff changeset
2899 factum sub lege</i>. Secundo vero errorem Iudaeorum, qui dicebant
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diff changeset
2900 Christum non esse missum a Deo, sed falsum prophetam: de quibus
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diff changeset
2901 dicitur: <i>non mittebam eos, sed ipsi currebant</i>. Et quantum ad
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diff changeset
2902 hoc dicit, secundum Origenem, <i>neque enim a meipso veni, sed ille
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diff changeset
2903 me misit</i>. Hunc petebat Moyses: <i>obsecro, domine, mitte quem
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diff changeset
2904 missurus es</i>. Ostendit autem eos ab hoc signo deficere, cum
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diff changeset
2905 dicit <i>quare loquelam meam non cognoscitis?</i> Nam, sicut dictum
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diff changeset
2906 est supra dilectio Christi est signum filiationis divinae: isti
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diff changeset
2907 autem Christum non diligebant: unde manifestum est eos ab hoc signo
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diff changeset
2908 deficere. Quod autem non diligunt, manifestant per effectum: nam
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diff changeset
2909 effectus dilectionis alicuius est quod diligens libenter audit
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diff changeset
2910 verba dilecti. Unde Cant. II, 14: <i>sonet vox tua in auribus meis;
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diff changeset
2911 vox enim tua dulcis</i>. Et Cant. ult., 13: <i>fac me audire vocem
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diff changeset
2912 tuam: amici auscultant te</i>. Quia ergo isti Christum non
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diff changeset
2913 diligebant, durum videbatur eis etiam vocem eius audire; supra VI,
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diff changeset
2914 61: <i>durus est hic sermo: quis potest eum audire?</i> Sap. II,
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diff changeset
2915 15: <i>gravis est nobis etiam ad videndum</i>. Contingit autem quod
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diff changeset
2916 aliquis non libenter audit verba alicuius, quia ea examinare non
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diff changeset
2917 potest nec per consequens cognoscere, et ideo eis contradicunt; Iob
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diff changeset
2918 VI, 29: <i>respondete, obsecro, absque contentione (...) et non
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diff changeset
2919 invenietis in lingua mea iniquitatem</i>. Et ideo dicit <i>quare
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diff changeset
2920 loquelam meam non cognoscitis?</i> Dicentes et interrogantes:
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diff changeset
2921 <i>quid est hoc quod dixit: quo ego vado vos non potestis
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diff changeset
2922 venire?</i> Et hoc ideo, inquam, non cognoscitis, quia non potestis
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diff changeset
2923 audire sermonem meum; idest, ita durum cor habetis ad me, quod nec
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diff changeset
2924 sermonem meum audire vultis.</p>
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diff changeset
2925 <br />
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diff changeset
2926 <div class="D">Lectio 6</div>
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diff changeset
2927 <p title="Super Io., cap. 8 l. 6"><a name="87476"><span class=
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diff changeset
2928 "ref">[87476] Super Io., cap. 8 l. 6</span></a> Postquam dominus
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diff changeset
2929 Iudaeos ostendit originem aliquam spiritualem habere et exclusit ab
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diff changeset
2930 eis originem praesumptam, hic astruit veram, ascribens eis
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diff changeset
2931 paternitatem Diaboli, et primo proponit intentum; secundo rationem
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diff changeset
2932 eis assignat, ibi <i>et desideria patris vestri vultis facere</i>;
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diff changeset
2933 tertio positam rationem manifestat, ibi <i>ille homicida erat ab
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diff changeset
2934 initio</i>. Dicit ergo <i>vos facitis opera Diaboli, ergo vos ex
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diff changeset
2935 patre Diabolo estis</i>, scilicet per imitationem; Ez. XVI, 3:
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diff changeset
2936 <i>pater tuus Amorrhaeus, et mater tua Cethaea</i>. Cavenda est hic
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diff changeset
2937 haeresis Manichaeorum, qui dicunt esse quamdam naturam mali, et
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diff changeset
2938 gentem quamdam tenebrarum cum principibus suis, a qua corruptibilia
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diff changeset
2939 omnia originem trahunt; et secundum hoc omnes homines secundum
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diff changeset
2940 carnem ex Diabolo processisse. Ponebant autem quasdam animas ad
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diff changeset
2941 bonam creationem pertinere, et quasdam ad malam; unde dicebant hoc
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diff changeset
2942 dictum a domino <i>vos ex patre Diabolo estis</i>, quia ab eo
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diff changeset
2943 secundum carnem processistis, et animae vestrae sunt de mala
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diff changeset
2944 creatione. Sed, ut Origenes dicit, introducere duas naturas propter
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diff changeset
2945 differentiam boni et mali, simile videtur ei qui diceret alteram
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diff changeset
2946 esse oculi videntis substantiam, alteram caligantis vel se
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diff changeset
2947 avertentis. Quemadmodum enim oculi sani et lippi non differunt
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diff changeset
2948 substantia, sed quaedam contingit causa deficiens, scilicet quae
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diff changeset
2949 facit eum caligare; ita eadem est substantia et natura rei, sive
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diff changeset
2950 sit bona, seu habeat in se defectum, quod est peccatum voluntatis.
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diff changeset
2951 Non ergo Iudaei ut mali, dicuntur filii Diaboli natura, sed
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diff changeset
2952 imitatione. Consequenter cum dicit <i>et desideria patris vestri
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diff changeset
2953 vultis facere</i>, rationem assignatam exponit; quasi dicat: non
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diff changeset
2954 estis filii Diaboli tamquam ab eo creati, et in esse producti sed
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diff changeset
2955 quia eum imitantes, <i>desideria patris vestri vultis facere</i>,
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diff changeset
2956 quae quidem mala sunt: nam sicut ille invidit homini, et occidit,
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diff changeset
2957 Sap. II, 24: <i>invidia Diaboli mors intravit in orbem
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diff changeset
2958 terrarum</i>, ita et vos mihi invidentes, <i>quaeritis me
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diff changeset
2959 interficere hominem, qui veritatem locutus sum vobis</i>.
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diff changeset
2960 Consequenter cum dicit <i>ille homicida erat ab initio</i>, positam
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diff changeset
2961 rationem manifestat, et primo ponit Diaboli quam imitantur
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diff changeset
2962 conditionem; secundo ostendit eos esse imitatores conditionis
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diff changeset
2963 illius, ibi <i>ego autem si veritatem dico, non creditis mihi</i>.
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diff changeset
2964 Sciendum est circa primum, quod in Diabolo duplex peccatum maxime
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diff changeset
2965 pollet: scilicet peccatum superbiae ad Deum, et invidiae ad
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diff changeset
2966 hominem, quem occidit. Sed ex peccato invidiae ad hominem quo
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diff changeset
2967 infert nocumenta hominibus, cognoscitur a nobis peccatum superbiae
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diff changeset
2968 et ideo primo ponit peccatum Daemonis contra hominem; secundo
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diff changeset
2969 peccatum eius contra Deum, ibi <i>et in veritate non stetit</i>.
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diff changeset
2970 Peccatum autem invidiae contra hominem est quod occidit eum; unde
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diff changeset
2971 dicit: <i>ille</i>, scilicet Diabolus, <i>homicida erat ab
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diff changeset
2972 initio</i>. Ubi sciendum est quod non ferro accinctus Diabolus
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diff changeset
2973 occidit hominem, sed mala persuasione; Sap. II, 24: <i>invidia
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diff changeset
2974 Diaboli mors introivit in orbem terrarum</i>. Et primo quidem
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diff changeset
2975 introivit mors peccati, Ps. XXXIII, 22: <i>mors peccatorum
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diff changeset
2976 pessima</i>, deinde vero mors corporalis, Rom. V, 12: <i>per unum
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diff changeset
2977 hominem peccatum intravit, et per peccatum mors</i>. Et, ut dicit
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diff changeset
2978 Augustinus, noli putare te non esse homicidam, quando fratri tuo
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diff changeset
2979 mala persuades. Attendendum est autem, secundum Origenem, quod ille
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diff changeset
2980 homicida dicitur non propter aliquem singulariter tantum, sed pro
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diff changeset
2981 toto genere, quod peremit in Adam, in quo cuncti moriuntur, ut
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diff changeset
2982 dicitur I ad Cor. XV, 22. Unde antonomastice homicida dicitur; et
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diff changeset
2983 hoc <i>ab initio</i>, ex quo scilicet fuit homo, qui occidi
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diff changeset
2984 poterat, ex quo potuit fieri homicidium: non enim posset occidi
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diff changeset
2985 homo, nisi prius homo fieret. Consequenter cum dicit <i>et in
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diff changeset
2986 veritate non stetit</i>, ponit peccatum Daemonis contra Deum, quod
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diff changeset
2987 consistit in hoc quod avertit se a veritate, quae Deus est, et
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diff changeset
2988 primo ostendit eum a veritate aversum; secundo ostendit eum
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diff changeset
2989 veritati contrarium, ibi <i>dum loquitur mendacium, ex propriis
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diff changeset
2990 loquitur</i>. Circa primum duo facit. Primo ostendit eum a veritate
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diff changeset
2991 aversum; secundo manifestat quod dixit, ibi <i>quia veritas in eo
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diff changeset
2992 non est</i>. Dicit ergo <i>et in veritate non stetit</i>. Unde
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diff changeset
2993 sciendum est, quod duplex est veritas: scilicet vocis et operis.
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2994 Veritas quidem vocis est qua quis profert ore quod gerit corde, et
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2995 est in rerum natura; Eph. IV, 25: <i>deponentes mendacium,
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2996 loquimini veritatem unusquisque cum proximo suo</i>; Ps. XIV, 3:
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2997 <i>qui loquitur veritatem cum proximo suo, qui non egit dolum in
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2998 lingua sua</i>. Veritas iustitiae, quando scilicet quis agit quod
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diff changeset
2999 convenit sibi secundum ordinem suae naturae: de qua supra III, 21,
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3000 dicit: <i>qui fecerit veritatem, veniet ad lucem, ut manifestentur
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diff changeset
3001 opera eius, quia in Deo sunt facta</i>. De hac ergo veritate
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diff changeset
3002 dominus loquens dicit <i>et in veritate</i>, scilicet iustitiae,
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3003 <i>non stetit</i>, quia deseruit ordinem suae naturae, qui erat ut
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diff changeset
3004 Deo subiiceretur, et per eumdem beatitudinem suam et naturalis
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diff changeset
3005 desiderii complementum consequeretur. Unde dum hoc per se consequi
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diff changeset
3006 voluit, a veritate cecidit. Hoc autem quod dicit <i>in veritate non
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diff changeset
3007 stetit</i>, potest dupliciter intelligi: vel quod numquam in
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diff changeset
3008 veritate steterit; vel quod aliquando steterit, sed in ea non
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diff changeset
3009 permansit. Sed hoc quod numquam fuerit in veritate iustitiae,
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diff changeset
3010 potest habere duplicem sensum. Unum quidem secundum Manichaeos, qui
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diff changeset
3011 dicunt Diabolum naturaliter malum esse: ex quo sequitur quod semper
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3012 malus fuerit. Nam quod inest naturaliter, semper inest. Sed hoc est
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diff changeset
3013 haereticum, quia in Ps. CXLV, 6, dicitur, quod <i>Deus fecit caelum
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diff changeset
3014 et terram, mare et omnia quae in eis sunt</i>. Ergo omne ens est a
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diff changeset
3015 Deo; omne autem quod est a Deo, inquantum est, bonum est. Et ideo
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diff changeset
3016 alii dixerunt, quod Daemon ex sui natura bonus est a Deo creatus,
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parents: 30
diff changeset
3017 sed in primo instanti factus est malus per liberum arbitrium. Et
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diff changeset
3018 differunt isti a Manichaeis: quia illi dicunt Daemones semper
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parents: 30
diff changeset
3019 fuisse malos, et naturaliter; isti vero semper malos, sed per
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parents: 30
diff changeset
3020 liberum arbitrium. Sed posset alicui videri quod quia Angelus non
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parents: 30
diff changeset
3021 est malus per naturam, sed per peccatum propriae voluntatis,
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parents: 30
diff changeset
3022 peccatum autem est actus quidam, potuit fieri ut Angelus in
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parents: 30
diff changeset
3023 principio actus fuerit bonus, sed in termino actus mali fuerit
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parents: 30
diff changeset
3024 malus effectus. Manifestum est autem quod actus peccati in Daemone
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parents: 30
diff changeset
3025 est creatione posterior, terminus autem creationis est ipsum esse
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diff changeset
3026 Angeli: terminus vero operationis peccati est quod sint mali. Et
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parents: 30
diff changeset
3027 sic ex hac ratione volunt quod impossibile sit quod in primo
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parents: 30
diff changeset
3028 instanti quo Angelus esse coepit, fuerit malus. Sed haec ratio non
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diff changeset
3029 videtur sufficiens, habet enim locum in motibus temporalibus
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parents: 30
diff changeset
3030 tantum, qui successive aguntur, non autem in motibus instantaneis.
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parents: 30
diff changeset
3031 Nam in motibus successivis aliud est instans in quo incipit actio,
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parents: 30
diff changeset
3032 et aliud in quo terminatur: sicut si motus localis sequitur ad
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parents: 30
diff changeset
3033 alterationem, non potest in eodem instanti terminari motus localis
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diff changeset
3034 et alteratio. Sed in mutationibus instantaneis, simul et in eodem
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parents: 30
diff changeset
3035 instanti potest esse terminus primae et secundae mutationis; sicut
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diff changeset
3036 in eodem instanti quo illuminatur luna a sole, illuminatur aer a
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diff changeset
3037 luna. Manifestum est autem quod creatio est instantanea, et
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parents: 30
diff changeset
3038 similiter motus liberi arbitrii in Angelis, cum non indigerent
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diff changeset
3039 collatione et discursu rationis; unde nihil prohibet simul et in
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diff changeset
3040 eodem instanti esse terminum creationis, in quo fuit bonus, et
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diff changeset
3041 iterum terminum liberi arbitrii, in quo fuit malus. Et hoc aliqui
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diff changeset
3042 concedunt; sed dicunt hoc non fuisse, licet esse potuerit: et hoc
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diff changeset
3043 propter auctoritatem Scripturae. Dicitur enim sub figura regis
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diff changeset
3044 Babylonis de Diabolo, Is. XIV, 12: <i>quomodo cecidisti, Lucifer,
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diff changeset
3045 qui mane oriebaris?</i> Ez. XXVIII, 13, dicitur sub persona regis
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diff changeset
3046 Tyri: <i>in deliciis Paradisi Dei fuisti</i>. Et ideo dicunt, quod
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parents: 30
diff changeset
3047 non fuit in principio suae creationis malus, sed quandoque bonus
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diff changeset
3048 fuit, et per liberum arbitrium cecidit. Sed dicendum est, quod in
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parents: 30
diff changeset
3049 primo instanti suae creationis non potuit esse malus. Cuius ratio
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parents: 30
diff changeset
3050 est, quia nullus actus habet rationem peccati, nisi inquantum est
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parents: 30
diff changeset
3051 praeter rationem naturae agentis voluntarii. In quolibet autem
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parents: 30
diff changeset
3052 ordine actuum prius est actus naturalis; sicut in intelligendo,
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parents: 30
diff changeset
3053 primo intelliguntur prima principia, et per ipsa intelliguntur
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diff changeset
3054 alia, et, in volendo similiter, primo volumus ultimam perfectionem
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parents: 30
diff changeset
3055 et ultimum finem, cuius appetitus naturaliter nobis inest, et
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diff changeset
3056 propter ipsum appetimus alia. Quod autem secundum naturam fit, non
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diff changeset
3057 est peccatum. Impossibile est ergo quod primus actus Diaboli fuerit
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parents: 30
diff changeset
3058 malus. Fuit ergo Diabolus in aliquo instanti bonus, <i>sed in
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parents: 30
diff changeset
3059 veritate non stetit</i>, idest, non permansit. Ad illud autem quod
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parents: 30
diff changeset
3060 dicitur I Io. III, 8: <i>Diabolus ab initio peccavit</i>, dicendum,
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diff changeset
3061 quod ab initio quidem peccavit; quia ex quo incepit peccare,
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diff changeset
3062 numquam desiit. Consequenter cum dicit <i>quia non est veritas in
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parents: 30
diff changeset
3063 eo</i>, manifestat quod dixit. Quae quidem manifestatio
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parents: 30
diff changeset
3064 intelligitur dupliciter. Uno quidem modo, secundum Origenem, ut sit
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parents: 30
diff changeset
3065 manifestatio communis per specialem, sicut si vellem manifestare
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diff changeset
3066 quod Socrates est animal per hoc quod est homo. Quasi dicat <i>in
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diff changeset
3067 veritate non stetit</i>, sed cecidit; et hoc quia <i>non est
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diff changeset
3068 veritas in eo</i>. Est autem duplex gradus non stantium in
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parents: 30
diff changeset
3069 veritate. Aliqui enim in veritate non stant, quia non firmantur in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3070 ea, sed dubitant Ps. LXXII, 2: <i>mei autem pene moti sunt pedes,
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diff changeset
3071 pene effusi gressus mei</i>. Aliqui autem quia totaliter a veritate
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diff changeset
3072 resiliunt. Et sic Diabolus in veritate non stetit, sed ab ea
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diff changeset
3073 recessit per aversionem. Sed numquid nulla veritas est in eo? Et
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diff changeset
3074 quidem si nulla veritas sit, neque semetipsum intelliget, neque
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parents: 30
diff changeset
3075 aliquid, cum intellectus non sit nisi verorum: quod est
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parents: 30
diff changeset
3076 inconveniens. Dicendum est ergo, in Daemonibus esse aliquam
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parents: 30
diff changeset
3077 veritatem, sicut aliquod verum. Nullum enim malum totaliter
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3078 corrumpit bonum, cum ad minus, subiectum in quo malum est, sit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3079 bonum. Ideo Dyonisius dicit, quod in Daemonibus manent integra
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diff changeset
3080 naturalia bona. Sic igitur aliqua veritas est in eis, sed non
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diff changeset
3081 completiva, a qua aversi sunt, scilicet a Deo, qui est veritas et
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parents: 30
diff changeset
3082 sapientia completiva. Secundo vero modo manifestatio ista est per
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3083 signum, ut Augustinus dicit. Quia videtur quod potius debuisset
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diff changeset
3084 contrarium dici. Ideo scilicet <i>veritas non est in eo</i>, quia
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diff changeset
3085 <i>in veritate non stetit</i>. Sed sicut causa aliquando
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diff changeset
3086 manifestatur per effectum, ita dominus voluit ostendere quod in
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diff changeset
3087 veritate non stetit per hoc quod <i>veritas non est in eo</i>:
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diff changeset
3088 esset enim in eo, si in veritate stetisset. Similis modus loquendi
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parents: 30
diff changeset
3089 habetur in Ps. XVI, 6: <i>ego clamavi quoniam exaudisti</i>; quasi,
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diff changeset
3090 ex hoc apparet quod clamavit, quia fuit exauditus. Consequenter cum
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parents: 30
diff changeset
3091 dicit <i>cum loquitur mendacium, ex propriis loquitur</i>, ostendit
495930650732 to XML, fix initial link by hand
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diff changeset
3092 quod Diabolus est contrarius veritati, et primo ponit intentum;
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parents: 30
diff changeset
3093 secundo manifestat propositum, ibi <i>quia mendax est, et pater
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3094 eius</i>. Veritati autem contrarium est falsum et mendacium;
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diff changeset
3095 Diabolus autem est veritati contrarius, quia loquitur mendacium: et
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parents: 30
diff changeset
3096 ideo dicit <i>dum loquitur, mendacium loquitur</i>. Ubi sciendum
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parents: 30
diff changeset
3097 est, quod quicumque praeter Deum loquitur ex propriis, mendacium
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parents: 30
diff changeset
3098 loquitur quamvis non quicumque mendacium loquitur, ex propriis
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parents: 30
diff changeset
3099 loquatur. Solus autem Deus loquendo ex propriis, loquitur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3100 veritatem. Veritas enim est illuminatio intellectus; Deus autem est
495930650732 to XML, fix initial link by hand
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diff changeset
3101 ipsum lumen, et ab ipso omnes illuminantur, supra I, 9: <i>erat lux
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3102 vera, quae illuminat omnem hominem venientem in hunc mundum</i>:
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parents: 30
diff changeset
3103 unde et est ipsa veritas, et alii non loquuntur veritatem nisi
495930650732 to XML, fix initial link by hand
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diff changeset
3104 inquantum ab ipso illuminantur. Unde, sicut Ambrosius dicit, omne
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3105 verum a quocumque dicatur, a spiritu sancto est. Sic ergo Diabolus
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parents: 30
diff changeset
3106 cum loquitur ex propriis, loquitur mendacium; homo etiam, cum ex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3107 propriis loquitur, mendacium loquitur; sed cum a Deo loquitur, tunc
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3108 loquitur veritatem; Rom. III, 4: <i>est autem Deus verax, omnis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3109 autem homo mendax</i>, quantum est in se. Sed non omnis homo qui
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parents: 30
diff changeset
3110 loquitur mendacium, loquitur ex propriis, quia quandoque hoc ab
495930650732 to XML, fix initial link by hand
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diff changeset
3111 alio accipit: non quidem a Deo, qui est verax, sed ab eo qui in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3112 veritate non stetit et primo mendacium adinvenit. Et ideo ipse
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parents: 30
diff changeset
3113 singulariter cum loquitur mendacium, ex propriis loquitur; III Reg.
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diff changeset
3114 ult., 22: <i>egrediar, et ero spiritus mendax in ore omnium
495930650732 to XML, fix initial link by hand
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diff changeset
3115 prophetarum eius</i>; Is. XIX, 14: <i>dominus immiscuit</i>, idest
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diff changeset
3116 miscere permisit <i>in medio eius spiritum erroris</i>. Propositum
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diff changeset
3117 autem manifestat cum dicit <i>quia mendax est, et pater eius</i>.
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diff changeset
3118 Quod quidem Manichaei male intelligentes, ponebant Daemonum
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diff changeset
3119 generationes, putantes Diabolum patrem habere. Unde dicebant, quod
495930650732 to XML, fix initial link by hand
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diff changeset
3120 Diabolus <i>mendax est, et pater eius</i>, idest Diabolus. Quod
495930650732 to XML, fix initial link by hand
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diff changeset
3121 quidem non sic est intelligendum. Nam dominus dixit, quod Diabolus
495930650732 to XML, fix initial link by hand
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diff changeset
3122 est mendax, et pater eius, idest mendacii: non enim omnis qui
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3123 mentitur, pater est sui mendacii. Nam, ut Augustinus dicit, si ab
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3124 alio mendacium accepisti, et dixisti; tu quidem mentitus es, sed
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parents: 30
diff changeset
3125 pater mendacii non es. Diabolus vero, quia aliunde non accepit
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parents: 30
diff changeset
3126 mendacium, quo tamquam veneno hominem occideret, pater mendacii
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diff changeset
3127 est, sicut Deus pater est veritatis. Diabolus enim primo mendacium
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diff changeset
3128 invenit, cum scilicet mulieri mentitus est: <i>nequaquam
495930650732 to XML, fix initial link by hand
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diff changeset
3129 moriemini</i>, Gen. III, 4. Quod qualiter verum fuerit, rei eventus
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diff changeset
3130 postmodum comprobavit. Sciendum est autem, quod haec verba ab illo
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diff changeset
3131 loco <i>vos ex patre Diabolo estis</i>, in libro de quaestionibus
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diff changeset
3132 novi et veteris testamenti exponuntur de Cain, hoc modo: secundum
495930650732 to XML, fix initial link by hand
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diff changeset
3133 quod ille dicitur Diabolus qui facit opera Diaboli, et vos eum
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diff changeset
3134 imitamini. Cain <i>homicida erat ab initio</i>, ex quo scilicet
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diff changeset
3135 Abel fratrem suum occidit, <i>et in veritate non stetit, quia
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diff changeset
3136 veritas non est in eo</i>. Et hoc apparet, quia cum dominus
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diff changeset
3137 quaereret ab eo (Gen. IV, 9): <i>ubi est Abel frater tuus?</i>
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diff changeset
3138 Respondit dicens: <i>nescio, domine; numquid custos fratris mei sum
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parents: 30
diff changeset
3139 ego?</i> Unde ipse <i>mendax est et pater eius</i>, scilicet
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diff changeset
3140 Diabolus, qui est pater eius impressione. Prima tamen expositio
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diff changeset
3141 melior est.</p>
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diff changeset
3142 <br />
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diff changeset
3143 <div class="D">Lectio 7</div>
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diff changeset
3144 <p title="Super Io., cap. 8 l. 7"><a name="87477"><span class=
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diff changeset
3145 "ref">[87477] Super Io., cap. 8 l. 7</span></a> Postquam posuit
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diff changeset
3146 diabolicam conditionem, hic consequenter ostendit Iudaeos esse
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diff changeset
3147 diabolicae conditionis imitatores. Duas autem malitiae conditiones
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diff changeset
3148 dominus Diabolo ascripsit, homicidium scilicet et mendacium. Sed de
495930650732 to XML, fix initial link by hand
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diff changeset
3149 homicidio quidem, in quo isti Diabolum imitabantur, reprehendit
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diff changeset
3150 eos; supra eodem: <i>nunc autem quaeritis me interficere, hominem,
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diff changeset
3151 qui veritatem vobis locutus sum, quam audivi a Deo</i>. Et ideo,
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parents: 30
diff changeset
3152 hoc praetermisso, redarguit eos de aversione eorum a veritate, et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3153 primo ostendit eos esse aversos a veritate; secundo causam quam
495930650732 to XML, fix initial link by hand
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diff changeset
3154 allegare poterant, excludit, ibi <i>quis ex vobis arguet me de
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diff changeset
3155 peccato?</i> Tertio veram causam aversionis concludit, ibi <i>si
495930650732 to XML, fix initial link by hand
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diff changeset
3156 veritatem dico, quare non creditis mihi?</i> Dicit ergo primo:
495930650732 to XML, fix initial link by hand
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diff changeset
3157 dictum est, quod Diabolus <i>mendax est, et pater eius</i>, quem
495930650732 to XML, fix initial link by hand
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diff changeset
3158 quidem vos imitamini, quia veritati non vultis adhaerere. Unde
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diff changeset
3159 dicit <i>ego autem si veritatem dico vobis, non creditis mihi</i>.
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diff changeset
3160 Lc. XXII, 67: <i>si autem dixero, non credetis mihi</i>; supra III,
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diff changeset
3161 12: <i>quomodo si dixero vobis caelestia, credetis?</i> Unde et Is.
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diff changeset
3162 LIII, 1, conqueritur dicens: <i>domine, quis credidit auditui
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diff changeset
3163 nostro?</i> Causa autem suae infidelitatis, quam poterant Iudaei
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diff changeset
3164 allegare est peccatum in Christo; nam peccatori etiam in veritate
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diff changeset
3165 non de facili creditur. Unde Ps. XLIX, 16: <i>peccatori autem dixit
495930650732 to XML, fix initial link by hand
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diff changeset
3166 Deus: quare tu enarras iustitias meas?</i> Poterant ergo dicere:
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diff changeset
3167 non credimus, quia peccator es. Et ideo hanc causam excludit,
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diff changeset
3168 dicens <i>quis ex vobis arguit me de peccato?</i> Quasi dicat: non
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parents: 30
diff changeset
3169 habetis iustam causam quare mihi veritatem dicenti non creditis,
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parents: 30
diff changeset
3170 cum in me nullum peccatum inveniri possit; I Petr. II, 22: <i>qui
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parents: 30
diff changeset
3171 peccatum non fecit, nec inventus est dolus in ore eius</i>.
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parents: 30
diff changeset
3172 Secundum Gregorium, pensanda est Dei mansuetudo, qui non dedignatur
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diff changeset
3173 ex ratione ostendere se peccatorem non esse, qui ex virtute
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diff changeset
3174 divinitatis poterat peccatores iustificare; Iob XXXI, 13: <i>si
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parents: 30
diff changeset
3175 contempsi subire iudicium meum cum servo meo et ancilla mea, cum
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parents: 30
diff changeset
3176 disceptarent adversum me</i>. Admiranda est etiam Christi
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diff changeset
3177 singularis puritatis excellentia, quia, ut Chrysostomus dicit, hoc
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parents: 30
diff changeset
3178 nullus hominum fiducialiter potuit dicere <i>quis ex vobis arguet
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diff changeset
3179 me de peccato?</i> Nisi solus Deus noster, qui peccatum non fecit;
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parents: 30
diff changeset
3180 Prov. XX, 9: <i>quis potest dicere: mundum est cor meum, purus sum
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parents: 30
diff changeset
3181 a peccato?</i> Quasi dicat, nullus nisi solus Deus. Et in Ps. XIII,
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parents: 30
diff changeset
3182 v. 3: <i>omnes declinaverunt, simul inutiles facti sunt: non est
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parents: 30
diff changeset
3183 qui faciat bonum, non est usque ad unum</i>, idest Christum. Veram
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parents: 30
diff changeset
3184 autem causam aversionis concludit, dicens <i>si veritatem dico,
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parents: 30
diff changeset
3185 quare non creditis mihi?</i> Et primo ponit eam; secundo Iudaeorum
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parents: 30
diff changeset
3186 contradictionem excludit, ibi <i>responderunt ergo Iudaei</i> et
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parents: 30
diff changeset
3187 cetera. Circa primum tria facit. Primo ponit quaestionem; secundo
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parents: 30
diff changeset
3188 assumit rationabilem propositionem; tertio infert intentam
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diff changeset
3189 conclusionem. Dicit ergo primo: ex quo ergo non potestis dicere,
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diff changeset
3190 quod ideo non creditis mihi quia peccator sum, nunc restat quaerere
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diff changeset
3191 quare <i>si veritatem dico, non creditis mihi</i>, ex quo non sum
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diff changeset
3192 peccator; quasi dicat: si me, quem exosum habetis, non potestis
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diff changeset
3193 arguere de peccato, manifestum est quoniam propter veritatem me
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diff changeset
3194 odio habetis, quoniam dico me filium Dei; Prov. XVIII, 2: <i>non
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diff changeset
3195 recipit stultus verba prudentiae, nisi ea dixerit quae versantur in
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diff changeset
3196 corde eius</i>. Rationabilem autem propositionem et veram assumit,
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diff changeset
3197 dicens <i>qui ex Deo est, verba Dei audit</i>. Ut enim dicitur
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diff changeset
3198 Eccli. c. XIII, 19, <i>omne animal diligit sibi simile</i>,
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diff changeset
3199 quicumque ergo est ex Deo, inquantum huiusmodi, similitudinem habet
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diff changeset
3200 horum quae sunt Dei, et eis inhaeret. Unde <i>qui ex Deo est, verba
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diff changeset
3201 Dei</i> libenter <i>audit</i>; infra XVIII, 37: <i>omnis qui est ex
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diff changeset
3202 veritate, audit meam vocem</i>. Praecipue autem verbum Dei libenter
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diff changeset
3203 audiri debet ab his qui ex Deo sunt, cum ipsum sit semen per quod
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diff changeset
3204 in filios Dei generamur; infra X, 35: <i>illos dixit deos ad quos
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diff changeset
3205 sermo Dei factus est</i>. Et ideo ex hoc intentam conclusionem
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diff changeset
3206 infert, dicens <i>propterea vos non auditis, quia ex Deo non
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diff changeset
3207 estis</i>; quasi dicat: non ergo peccatum meum est causa
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diff changeset
3208 incredulitatis vestrae, sed malitia vestra; Eccli. VI, v. 21:
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diff changeset
3209 <i>quam aspera est nimium indoctis hominibus sapientia</i>. Et, ut
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diff changeset
3210 dicit Augustinus, ex Deo quidem sunt secundum naturam, sed ex Deo
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diff changeset
3211 non sunt vitio et prava affectione: nam eis hoc verbum dictum est
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diff changeset
3212 qui non solum peccato vitiosi erant, hoc enim commune omnibus erat,
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diff changeset
3213 sed etiam praecogniti quod non fuerant credituri ea fide qua
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diff changeset
3214 possent a peccatorum obligatione liberari. Notandum est autem, quod
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diff changeset
3215 triplex est gradus male affectorum, ut dicit Gregorius. Nam quidam
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diff changeset
3216 sunt qui praecepta Dei nec aure corporis, idest exteriori auditu,
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diff changeset
3217 dignantur audire: de quibus dicitur in Ps. LVII, 5: <i>sicut
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diff changeset
3218 aspidis surdae, obturantis aures suas</i>. Quidam vero sunt qui
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diff changeset
3219 haec quidem corporis aure percipiunt, sed nullo ea mentis desiderio
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diff changeset
3220 complectuntur, non habentes voluntatem implendi: Ez. XXXIII, 31:
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diff changeset
3221 <i>audiunt sermones, et non faciunt eos</i>. Quidam autem sunt qui
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diff changeset
3222 libenter verba Dei suscipiunt, ita ut etiam in fletibus
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diff changeset
3223 compungantur; sed post lacrymarum tempus, vel tribulationibus
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diff changeset
3224 oppressi, aut allecti deliciis, ad iniquitatem redeunt; cuius
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diff changeset
3225 exemplum habetur Matth. XIII, 18 ss., et Lc. VIII, 11 ss., de verbo
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diff changeset
3226 a sollicitudinibus suffocato. Ez. III, 7: <i>domus Israel nolunt
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diff changeset
3227 audire te, quia nolunt audire me</i>. Est ergo signum quod homo sit
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parents: 30
diff changeset
3228 a Deo, si libenter audit verba Dei, sed qui recusant audire affectu
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diff changeset
3229 vel effectu, ex Deo non sunt. Hic excludit Iudaicam
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diff changeset
3230 contradictionem, et primo ponit Evangelista Iudaeorum
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parents: 30
diff changeset
3231 contradictionem; secundo domini exclusionem, ibi <i>respondit
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diff changeset
3232 Iesus: ego Daemonium non habeo</i>. Duo autem imponunt Iudaei
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parents: 30
diff changeset
3233 Christo in eorum contradictione. Primo quidem quod sit Samaritanus,
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diff changeset
3234 cum dicunt <i>nonne bene dicimus nos, quia Samaritanus es?</i>
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diff changeset
3235 Secundo vero quod Daemonium habeat; unde subdunt <i>et Daemonium
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diff changeset
3236 habes</i>. In hoc autem quod dicunt <i>nonne bene dicimus nos?</i>
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diff changeset
3237 Datur intelligi quod hoc verbum frequenter domino improperabant. Et
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diff changeset
3238 quidem de secundo quod sit daemoniacus, legimus Matth. IX, 34; et
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diff changeset
3239 XII, 24, cum dicebant: <i>in Beelzebub principe Daemoniorum eiicit
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diff changeset
3240 Daemones</i>. Sed quod dixerunt eum Samaritanum, nusquam nisi hic
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parents: 30
diff changeset
3241 in Evangelio invenitur, licet forte hoc multoties dixerunt: multa
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parents: 30
diff changeset
3242 enim dicta et facta sunt erga Iesum et a Iesu quae non sunt scripta
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diff changeset
3243 in Evangeliis, ut dicitur infra XX, 25. Duplex autem causa
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diff changeset
3244 assignari potest quare Iudaei hoc Christo dicebant. Una quidem,
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diff changeset
3245 quia Samaritani gens odiosa erat pro populo Israelitico, eo quod
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parents: 30
diff changeset
3246 decem tribubus in captivitatem ductis, terram eorum possidebant;
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parents: 30
diff changeset
3247 supra IV, 9: <i>non enim coutuntur Iudaei Samaritanis</i>. Quia
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parents: 30
diff changeset
3248 ergo Christus Iudaeos arguens, credebatur a Iudaeis quod hoc ex
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diff changeset
3249 odio faceret, ideo eum Samaritanum et quasi adversarium reputabant
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parents: 30
diff changeset
3250 et cetera. Alia ratio, quia Samaritani partim quidem servabant
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diff changeset
3251 ritus Iudaicos, partim vero non. Videntes ergo Iudaei Christum in
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parents: 30
diff changeset
3252 aliquo legem servantem, et in aliquo dissolventem, utpote sabbatum,
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parents: 30
diff changeset
3253 vocabant eum Samaritanum. Similiter autem duplici de causa dicebant
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parents: 30
diff changeset
3254 eum Daemonium habere. Una quidem, quia miracula quae faciebat, et
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parents: 30
diff changeset
3255 cogitationes eorum quas revelabat, non attribuebant virtuti divinae
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parents: 30
diff changeset
3256 in Christo; sed arte Daemonum ipsum ea facere suspicabantur. Unde
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parents: 30
diff changeset
3257 dicebant: <i>in Beelzebub principe Daemoniorum eiicit Daemones</i>.
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parents: 30
diff changeset
3258 Alia vero ratio est propter eius sermones transcendentes
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parents: 30
diff changeset
3259 capacitatem humanam, dicens, Deum patrem suum esse, et descendisse
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parents: 30
diff changeset
3260 de caelo et cetera. Consuetudo autem rudium est, quod cum talia
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parents: 30
diff changeset
3261 audiunt, diabolica reputant: et sic isti credebant quod Christus
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parents: 30
diff changeset
3262 quasi Daemonio plenus loqueretur; infra X, 20: <i>alii dicebant:
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parents: 30
diff changeset
3263 Daemonium habet, et insanit; quid eum auditis?</i> Dicunt autem
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parents: 30
diff changeset
3264 haec verba, ut arguant de peccato, contra illud quod dixerat:
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parents: 30
diff changeset
3265 <i>quis ex vobis arguet me de peccato?</i> Consequenter cum dicit
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parents: 30
diff changeset
3266 <i>respondit Iesus: ego Daemonium non habeo</i>, repellit dominus
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parents: 30
diff changeset
3267 Iudaeorum contradictionem. Duo autem imposuerant Christo: scilicet
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parents: 30
diff changeset
3268 quod Samaritanus esset, et quod Daemonium haberet. Et de primo
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parents: 30
diff changeset
3269 quidem dominus non se excusat; et hoc duplici de causa. Una quidem,
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parents: 30
diff changeset
3270 secundum Origenem, quia Iudaei semper volebant se a gentilibus
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parents: 30
diff changeset
3271 separare. Iam autem venerat tempus quo removenda erat distinctio
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parents: 30
diff changeset
3272 gentilium et Iudaeorum, et omnes ad viam salutis revocandi: et ideo
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parents: 30
diff changeset
3273 dominus, ut ostendat se venisse pro salute omnium ut, magis quam
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ht
parents: 30
diff changeset
3274 Paulus, omnia factus, omnes nanciscatur, I Cor. IX, ideo non
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ht
parents: 30
diff changeset
3275 negavit se esse Samaritanum. Alia ratio est, quia Samaritanus
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parents: 30
diff changeset
3276 interpretatur custos: et quia ipse praecipue custos noster est,
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parents: 30
diff changeset
3277 secundum illud Ps. CXX, 4: <i>ecce non dormitabit neque dormiet qui
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parents: 30
diff changeset
3278 custodit Israel</i>: ideo se Samaritanum esse non negavit. Negat
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parents: 30
diff changeset
3279 autem se Daemonium habere, dicens <i>ego Daemonium non habeo</i>,
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parents: 30
diff changeset
3280 et primo quidem repellit illatam iniuriam; secundo arguit
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parents: 30
diff changeset
3281 iniuriantium pertinaciam, ibi <i>et vos inhonorastis me</i>. Circa
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parents: 30
diff changeset
3282 primum duo facit. Primo repellit illatam iniuriam; secundo
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parents: 30
diff changeset
3283 manifestat hoc per oppositum, ibi <i>sed honorifico patrem
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parents: 30
diff changeset
3284 meum</i>. Notandum est autem circa primum, quod dominus Iudaeos
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parents: 30
diff changeset
3285 corrigendo, frequenter eis dure locutus est: <i>vae vobis, Scribae
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parents: 30
diff changeset
3286 et Pharisaei hypocritae</i>: et multa quae leguntur in Evangeliis.
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parents: 30
diff changeset
3287 Sed non invenitur, quod dominus Iudaeis sibi dura verba vel facta
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parents: 30
diff changeset
3288 inferentibus, iniuriose vel dure locutus fuerit; sed, ut dicit
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parents: 30
diff changeset
3289 Gregorius, iniuriam suscipiens Deus, non contumeliosa verba
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parents: 30
diff changeset
3290 respondet, sed simpliciter dicit <i>ego Daemonium non habeo</i>. Ex
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parents: 30
diff changeset
3291 qua re quid nobis innuitur, nisi ut eo tempore quo a proximis ex
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parents: 30
diff changeset
3292 falsitate contumelias accipimus, etiam eorum verba mala taceamus,
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parents: 30
diff changeset
3293 ne ministerium iustae correctionis in arma vertatur furoris? Et
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parents: 30
diff changeset
3294 quod quae ad Deum pertinent, vindicare debemus; quae vero ad nos,
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parents: 30
diff changeset
3295 despicere. Hoc autem verbum, scilicet <i>ego Daemonium non
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parents: 30
diff changeset
3296 habeo</i>, solus Christus dicere potest, ut Origenes dicit: nam
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parents: 30
diff changeset
3297 ille nihil quod Daemonis est, leve videlicet, aut grave, in se
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parents: 30
diff changeset
3298 habet; unde infra XIV, 30: <i>venit princeps huius mundi, et in me
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parents: 30
diff changeset
3299 non habet quidquam</i>; II Cor. VI, 15: <i>quae conventio Christi
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parents: 30
diff changeset
3300 ad Belial?</i> Manifestat autem hoc quod dixit, per oppositum
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parents: 30
diff changeset
3301 dicens <i>sed honorifico patrem meum</i>. Diabolus enim honori Dei
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parents: 30
diff changeset
3302 resistit: qui ergo quaerit Dei honorem, alienus est a Diabolo.
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parents: 30
diff changeset
3303 Christus ergo qui honorificat patrem suum, scilicet Deum, Daemonium
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parents: 30
diff changeset
3304 non habet. Est autem proprium Christo et singulare quod honorificet
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parents: 30
diff changeset
3305 patrem suum, ut dicitur Mal. I, 6: <i>filius honorificat
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parents: 30
diff changeset
3306 patrem</i>. Christus autem singulariter est Dei filius.
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parents: 30
diff changeset
3307 Consequenter cum dicit <i>et vos inhonorastis me</i>, arguit
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parents: 30
diff changeset
3308 iniuriantium pertinaciam, et primo arguit iniuriantes; secundo
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parents: 30
diff changeset
3309 excludit causam inopinatam arguitionis; tertio praedicit eis
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parents: 30
diff changeset
3310 debitam damnationem. Dicit ergo primo: <i>ego honorifico patrem
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parents: 30
diff changeset
3311 meum, et vos inhonorastis me</i>; quasi dicat: ego facio quod
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parents: 30
diff changeset
3312 debeo; vos facitis quod non debetis; immo in hoc quod inhonorastis
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parents: 30
diff changeset
3313 me, inhonoratis patrem meum; supra V, 23: <i>qui non honorificat
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parents: 30
diff changeset
3314 filium, non honorificat patrem, qui misit illum</i>. Sed quia
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diff changeset
3315 possent dicere: nimis durus es, nimis de gloria tua curas, sic nos
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diff changeset
3316 arguens; ideo hoc excludens, subdit loquens inquantum est homo,
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diff changeset
3317 <i>ego gloriam meam non quaero</i>. Solus enim Deus est qui potest
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parents: 30
diff changeset
3318 gloriam suam absque culpa quaerere; alii autem non nisi in Deo; II
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parents: 30
diff changeset
3319 Cor. X, 17: <i>qui gloriatur, in domino glorietur</i>; infra (hoc
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parents: 30
diff changeset
3320 cap.): <i>si ego glorifico meipsum, gloria mea nihil est</i>. Sed
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parents: 30
diff changeset
3321 numquid Christus inquantum homo non habet gloriam? Immo magnam per
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parents: 30
diff changeset
3322 omnem modum: quia licet ipse eam non quaerat, <i>est tamen qui
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parents: 30
diff changeset
3323 quaerat</i>, scilicet pater. Nam dicitur in Ps. VIII, 7: <i>gloria
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parents: 30
diff changeset
3324 et honore coronasti eum</i>, scilicet Christum hominem. Et alibi,
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parents: 30
diff changeset
3325 XX, 6: <i>gloriam et magnum decorem imposuisti super eum</i>. Et
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parents: 30
diff changeset
3326 non solum gloriam meam quaeret in operantibus vivas veritatis
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parents: 30
diff changeset
3327 causas, sed et puniet et condemnabit contradicentes gloriae meae;
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diff changeset
3328 unde subdit <i>et iudicet</i>. Sed contra; supra V, 22, dicitur:
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parents: 30
diff changeset
3329 <i>pater non iudicat quemquam; sed omne iudicium dedit filio</i>.
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parents: 30
diff changeset
3330 Respondeo. Pater non iudicat quemquam seorsum a filio: quia etiam
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diff changeset
3331 hoc iudicium quod faciet de eo quod iniuriamini mihi per filium
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parents: 30
diff changeset
3332 faciet. Vel dicendum, quod iudicium quandoque pro condemnatione
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diff changeset
3333 accipitur; et hoc iudicium pater dedit filio, quia ipse solus
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diff changeset
3334 apparebit in forma visibili in iudicium, ut dictum est supra.
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diff changeset
3335 Quandoque accipitur pro discretione; et de hoc loquitur hic. Unde
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diff changeset
3336 dicit in Ps. XLII, 1: <i>iudica me, Deus, et discerne causam
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diff changeset
3337 meam</i>; quasi dicat: est pater qui gloriam meam a vestra
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parents: 30
diff changeset
3338 discernet. Vos enim, pro saeculo gloriari, discernit, et gloriam
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diff changeset
3339 filii sui, quem unxit prae participibus suis, et qui sine peccato
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diff changeset
3340 est; vos vero homines cum peccato.</p>
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diff changeset
3341 <br />
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diff changeset
3342 <div class="D">Lectio 8</div>
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diff changeset
3343 <p title="Super Io., cap. 8 l. 8"><a name="87478"><span class=
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diff changeset
3344 "ref">[87478] Super Io., cap. 8 l. 8</span></a> Supra dominus duo
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diff changeset
3345 promiserat eum sequentibus: scilicet liberationem a tenebris, et
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diff changeset
3346 adeptionem vitae, dicens: <i>qui sequitur me, non ambulat in
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diff changeset
3347 tenebris, sed habebit lumen vitae</i>. Et de primo quidem dictum
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diff changeset
3348 est supra; nunc autem agitur de secundo, scilicet de adeptione
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diff changeset
3349 vitae per Christum, et primo proponit veritatem; secundo repellit
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diff changeset
3350 Iudaeorum contradictionem, ibi <i>dixerunt ergo Iudaei: nunc
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diff changeset
3351 cognovimus</i> et cetera. Sciendum est autem, quod quamvis Christus
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diff changeset
3352 lacessitus esset iniuriis et opprobriis, non tamen destitit a
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diff changeset
3353 doctrina; sed postquam habere Daemonium dictus est, praedicationis
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diff changeset
3354 suae beneficia largius impendit, dicens <i>amen, amen dico
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diff changeset
3355 vobis</i> et cetera. In quo datur nobis exemplum, quod cum malorum
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diff changeset
3356 perversitas crescit, et per opprobria hominum conculcantur qui
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diff changeset
3357 convertuntur, non solum praedicatio frangi non debet, sed etiam
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diff changeset
3358 augeri; Ez. II, 6: <i>tu ergo, fili hominis, ne timeas eos, neque
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parents: 30
diff changeset
3359 sermones eorum metuas</i>; II Tim. IX: <i>laboro usque ad vincula
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diff changeset
3360 quasi male operans; sed verbum Dei non est alligatum</i>. Duo autem
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parents: 30
diff changeset
3361 facit dominus in his verbis. Unum quidem est quod requirit, aliud
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diff changeset
3362 quod promittit. Requirit quidem sermonis sui observationem; unde
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diff changeset
3363 dicit <i>si quis sermonem meum servaverit</i>. Nam sermo Christi
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diff changeset
3364 veritas est; ideo debemus ipsum servare, primo quidem per fidem, et
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diff changeset
3365 iugem meditationem; Prov. IV, 6: <i>serva eam et servabit te</i>;
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diff changeset
3366 secundo vero per operis impletionem; infra XIV, 21: <i>qui habet
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diff changeset
3367 mandata mea, et servat ea, ille est qui diligit me</i>. Promittit
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diff changeset
3368 autem mortis liberationem; unde dicit <i>mortem non videbit in
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diff changeset
3369 aeternum</i>, idest non experietur; Eccli. XXIV, 30: <i>qui
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diff changeset
3370 operantur in me</i>, scilicet in divina sapientia, <i>non
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diff changeset
3371 peccabunt; et qui elucidant me, vitam aeternam habebunt</i>. Et
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parents: 30
diff changeset
3372 congrue tali merito debetur tale praemium. Nam vita aeterna
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parents: 30
diff changeset
3373 praecipue in divina visione consistit; infra XVII, 3: <i>haec est
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parents: 30
diff changeset
3374 vita aeterna ut cognoscant te solum verum Deum, et quem misisti
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parents: 30
diff changeset
3375 Iesum Christum</i>. Huius autem visionis quoddam seminarium et
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parents: 30
diff changeset
3376 principium in nobis fit per verbum Christi; Lc. VIII, 11: <i>semen
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parents: 30
diff changeset
3377 est verbum Dei</i>. Sicut ergo ille qui servat semen alicuius
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parents: 30
diff changeset
3378 plantae vel arboris ne corrumpatur, pervenit ad perceptionem
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parents: 30
diff changeset
3379 fructus; ita qui servat verbum Dei; pervenit ad vitam aeternam;
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diff changeset
3380 Lev. XVIII, v. 5: <i>quae fecerit homo, vivet in eis</i>.
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diff changeset
3381 Consequenter cum dicit <i>dixerunt ergo Iudaei</i> etc., ponitur
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diff changeset
3382 contradictionis Iudaeorum confutatio. Contradicunt autem Christo
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diff changeset
3383 tripliciter. Primo quidem falsitatis arguendo; secundo irridendo,
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diff changeset
3384 ibi <i>dixerunt ergo Iudaei ad eum: quinquaginta annos nondum
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diff changeset
3385 habes, et Abraham vidisti?</i> Tertio persequendo, ibi <i>tulerunt
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diff changeset
3386 ergo lapides, ut iacerent in eum</i>. Circa primum duo faciunt.
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diff changeset
3387 Primo conantur eum redarguere praesumptionis; secundo ad quaedam
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parents: 30
diff changeset
3388 eorum quae dicta sunt Christus respondet, ibi <i>si ego glorifico
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diff changeset
3389 meipsum, gloria mea nihil est</i>. Circa primum tria faciunt. Primo
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parents: 30
diff changeset
3390 irrogant improperium; secundo proponunt factum, ibi <i>Abraham
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parents: 30
diff changeset
3391 mortuus est</i> etc.; tertio interrogant, ibi <i>numquid tu maior
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diff changeset
3392 es patre nostro Abraham?</i> Irrogaverunt autem improperium
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diff changeset
3393 mendacii, cum dicunt <i>nunc cognovimus quia Daemonium habes</i>.
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diff changeset
3394 Et hoc ideo dixerunt, quia notum est apud Iudaeos quod adinventor
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diff changeset
3395 peccatorum est Diabolus, et praecipue mendacii, secundum illud Reg.
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diff changeset
3396 ult., 22, <i>egrediar, et ero spiritus mendax in ore omnium
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parents: 30
diff changeset
3397 prophetarum eius</i>. Quia autem videbatur eis hoc quod dominus
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diff changeset
3398 dixit, scilicet <i>si quis sermonem meum servaverit, mortem non
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diff changeset
3399 videbit in aeternum</i>, apertum mendacium esse, nam ipsi tamquam
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parents: 30
diff changeset
3400 carnales intelligebant de morte corporali, quod de spirituali et
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diff changeset
3401 aeterna morte dixerat, et praecipue, quia contrariatur auctoritati
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diff changeset
3402 sacrae Scripturae, Ps. LXXXVIII, 49: <i>quis est homo qui vivit, et
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parents: 30
diff changeset
3403 non videbit mortem, eruet animam suam de manu Inferi?</i> Ideo
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diff changeset
3404 dicunt ei <i>Daemonium habes</i>, quasi dicant: ex instinctu
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parents: 30
diff changeset
3405 Daemonis mendacium loqueris. Et ut convincant eum de mendacio, duo
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parents: 30
diff changeset
3406 faciunt. Primo quidem proponunt mortem antiquorum; secundo vero
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parents: 30
diff changeset
3407 repetunt verba Christi, ibi <i>et tu dicis</i> et cetera. Dicunt
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parents: 30
diff changeset
3408 ergo: vere falsum est quod loqueris: <i>si quis sermonem tuum</i>
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diff changeset
3409 etc., nam <i>Abraham</i>, homo, <i>mortuus est</i>, ut patet Gen.
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diff changeset
3410 c. XXV. Similiter <i>et prophetae</i> mortui sunt; II Reg. XIV, 14:
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parents: 30
diff changeset
3411 <i>omnes morimur, et quasi aquae dilabimur in terram, quae non
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diff changeset
3412 revertuntur</i>. Et quidem licet mortui sint corporaliter, non
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diff changeset
3413 tamen mortui sunt spiritualiter; Matth. XXII, 32, dicit dominus:
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diff changeset
3414 <i>ego sum Deus Abraham, et Deus Isaac, et Deus Iacob</i>. Postea
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diff changeset
3415 sequitur: <i>non est Deus mortuorum, sed vivorum</i>. Mortui ergo
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diff changeset
3416 sunt corpore, sed vivunt spiritu, quia sermonem Dei servaverunt, et
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diff changeset
3417 vixerunt ex fide. Et de ea morte dominus intelligebat, non de
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diff changeset
3418 corporali. Verbum autem Christi repetunt cum subdunt <i>et tu
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diff changeset
3419 dicis: si quis sermonem meum servaverit, non gustabit mortem in
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diff changeset
3420 aeternum</i>. Velut incauti et maligni auditores, dominicum
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diff changeset
3421 sermonem confundentes, non repetunt eadem verba. Nam dominus dixit
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diff changeset
3422 <i>mortem non videbit</i> ipsi vero protulerunt <i>mortem non
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diff changeset
3423 gustabit</i>. Sed quantum ad eorum intentionem idem est: quia per
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diff changeset
3424 utrumque ipsi intelligunt, quod mortem, scilicet corporalem, non
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diff changeset
3425 experietur in aeternum. Sed quantum ad verum intellectum differt,
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diff changeset
3426 ut Origenes dicit, inter mortem gustare et videre: nam videre
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diff changeset
3427 mortem est eam perfecte experiri; gustare autem est aliquem mortis
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diff changeset
3428 gustum seu participationem habere. Sicut autem est plus ad poenam
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diff changeset
3429 videre mortem quam gustare, ita plus est ad gloriam non gustare
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diff changeset
3430 mortem quam non videre. Illi enim non gustant qui in alto sunt cum
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parents: 30
diff changeset
3431 Christo, scilicet in intellectuali loco statum observant: de quibus
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diff changeset
3432 dicitur Matth. XVI, 28: <i>sunt de hic stantibus, qui non gustabunt
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diff changeset
3433 mortem, donec videant filium hominis venientem in regno suo</i>.
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diff changeset
3434 Aliqui tamen sunt qui si non videant mortem mortaliter peccando,
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diff changeset
3435 tamen aliquid gustant per aliquam levem terrenorum affectionem. Et
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diff changeset
3436 ideo dominus, ut habetur in Graeco, et Origenes etiam exponit,
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parents: 30
diff changeset
3437 dixit, <i>mortem non videbit in aeternum</i>: quia qui sermonem
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parents: 30
diff changeset
3438 Christi acceperit et custodierit, etsi gustet aliquid, non tamen
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diff changeset
3439 videbit mortem. Interrogant autem cum dicunt <i>numquid tu maior es
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parents: 30
diff changeset
3440 patre nostro Abraham, qui mortuus est?</i> Et primo quidem quaerunt
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parents: 30
diff changeset
3441 de comparatione ipsius ad antiquos patres: <i>numquid</i> inquiunt
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diff changeset
3442 <i>tu maior es patre nostro Abraham?</i> Poterant, ut Chrysostomus
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diff changeset
3443 dicit, secundum carnalem eorum intellectum, altius quaerere:
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diff changeset
3444 numquid scilicet tu maior es Deo? Nam Abraham et prophetae mandata
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diff changeset
3445 Dei servaverunt, et tamen corporaliter mortui sunt. Sic ergo si
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diff changeset
3446 quis sermonem tuum servaverit non morietur, videtur quod sis maior
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diff changeset
3447 Deo. Sed contenti sunt hac redargutione, quia putabant eum minorem
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diff changeset
3448 quam Abraham; cum tamen sit scriptum in Ps. LXXXV, 8: <i>non est
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diff changeset
3449 similis tui in diis, domine</i>; et Ex. XV, 11: <i>quis similis tui
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diff changeset
3450 in fortibus, domine?</i> Quasi dicat nullus. Secundo quaerunt de
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parents: 30
diff changeset
3451 sua aestimatione, quem scilicet seipsum facit; quasi dicant: si tu
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diff changeset
3452 es maior istis, scilicet Abraham et prophetis, videtur per hoc
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diff changeset
3453 intelligi quod sis altioris naturae, puta Angelus, vel Deus. Sed
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parents: 30
diff changeset
3454 hoc non aestimamus de te. Et ideo non dicunt, tu quis es; sed
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diff changeset
3455 <i>quem te ipsum facis?</i> Quia quidquid dicitur supra istis, non
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diff changeset
3456 recognoscentes de te, reputabimus, quod tu illud fingas. Similiter
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diff changeset
3457 dicebant infra X, 33: <i>de bono opere non lapidamus te, sed de
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diff changeset
3458 blasphemia: quia tu homo cum sis, facis teipsum Deum</i>.
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diff changeset
3459 Consequenter cum dicit <i>respondit Iesus</i> etc., ponitur
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diff changeset
3460 responsio domini, et primo respondet secundae quaestioni; secundo
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diff changeset
3461 vero primae, ibi <i>Abraham pater vester exultavit ut videret diem
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diff changeset
3462 meum</i>. Circa primum tria facit dominus. Primo excludit
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diff changeset
3463 falsitatem quam intendebant; secundo docet veritatem, quam
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diff changeset
3464 ignorabant, ibi <i>est pater meus qui glorificat me</i>; tertio
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diff changeset
3465 manifestat utrumque quod proponebant, ibi <i>et non cognovistis
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diff changeset
3466 eum</i>. Dicit ergo: quaeritis me dicentes: <i>quem teipsum
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diff changeset
3467 facis?</i> Ac si gloriam quam non habeo, mihi usurpem. Sed
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diff changeset
3468 supervacua fuit haec prolatio, quoniam non me facio id quod sum,
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diff changeset
3469 sed ex patre recepi: nam <i>si ego glorifico meipsum, gloria mea
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diff changeset
3470 nihil est</i>. Quod secundum hunc modum posset intelligi de Christo
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diff changeset
3471 secundum quod est filius Dei, ut dicatur cum praecisione <i>si
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diff changeset
3472 ego</i>, scilicet solus, <i>glorifico meipsum</i>, idest attribuam
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diff changeset
3473 mihi gloriam, quam pater mihi non attribuat, <i>gloria mea nihil
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diff changeset
3474 est</i>: nam gloria Christi secundum quod est Deus, est gloria
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diff changeset
3475 verbi et filii Dei; filius autem nihil habet nisi natus, idest quod
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diff changeset
3476 nascendo ab aliquo recepit: si ergo detur per impossibile quod
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diff changeset
3477 gloria sua non esset ab alio, non esset gloria filii. Melius tamen
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diff changeset
3478 videtur quod dicatur de Christo secundum quod homo. Nam quicumque
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diff changeset
3479 attribuit sibi gloriam quam non habet a Deo, gloria illa est falsa:
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diff changeset
3480 nam quidquid veritatis est, a Deo est; quod autem est veritati
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diff changeset
3481 contrarium, falsum est, et per consequens, nihil. Gloria ergo quae
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diff changeset
3482 a Deo non est, nihil est; Hebr. V, 5, dicitur de Christo, quod
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diff changeset
3483 <i>non seipsum clarificavit ut pontifex fieret</i>; II Cor. X, 18:
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diff changeset
3484 <i>non enim qui seipsum commendat, ille probatus est, sed quem Deus
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diff changeset
3485 commendat</i>. Sic ergo patet Iudaeorum falsitas. Veritatem autem,
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diff changeset
3486 quam intendit docere, ponit dicens <i>est pater meus qui glorificat
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diff changeset
3487 me</i>, quasi dicat: non ego meipsum glorifico, sicut vos fingitis;
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diff changeset
3488 sed alius est qui me glorificat, scilicet <i>pater meus</i>: quem
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diff changeset
3489 quidem describit ex proprietate, et ex natura. Ex proprietate
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diff changeset
3490 quidem paternitatis; unde dicit <i>est pater meus</i>, et non ego.
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diff changeset
3491 Ex quo quidem verbo, ut Augustinus dicit, calumniantur Ariani fidei
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diff changeset
3492 nostrae, dicentes maiorem esse patrem filio: nam maior est, qui
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diff changeset
3493 glorificat, eo qui glorificatur ab ipso. Si ergo pater glorificat
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diff changeset
3494 filium, pater maior est filio. Sed dicendum quod apparentiam quidem
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diff changeset
3495 haberet argumentum, nisi inveniretur e converso quod filius
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diff changeset
3496 glorificet patrem: dicit enim filius, infra XVII, 1: <i>pater,
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diff changeset
3497 venit hora, clarifica filium tuum, ut filius tuus clarificet
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diff changeset
3498 te</i>. Et in eodem <i>ego te clarificavi super terram</i>. In
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diff changeset
3499 Graeco autem idem est glorifica et clarifica; et, secundum
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diff changeset
3500 Ambrosium, <i>gloria est clara cum laude notitia</i>. Hoc autem
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diff changeset
3501 quod dicit <i>est pater meus qui glorificat me</i>, potest referri
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diff changeset
3502 ad Christum, et secundum quod est filius Dei, et secundum quod est
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diff changeset
3503 filius hominis. Secundum quidem quod est filius Dei, pater
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diff changeset
3504 glorificat eum gloria divinitatis, ab aeterno eum sibi aequalem
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diff changeset
3505 generando; Hebr. I, 3: <i>qui cum sit splendor gloriae et figura
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diff changeset
3506 substantiae eius (...) sedet ad dexteram maiestatis in
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diff changeset
3507 excelsis</i>; Phil. II, 11: <i>omnis lingua confiteatur quia
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diff changeset
3508 dominus Iesus Christus in gloria est Dei patris</i>. Secundum vero
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diff changeset
3509 quod homo, habuit gloriam per redundantiam divinitatis in ipsum, et
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diff changeset
3510 gratiae et gloriae singularis; supra I, 14: <i>videbimus gloriam
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diff changeset
3511 eius, gloriam quasi unigeniti a patre, plenum gratiae et
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diff changeset
3512 veritatis</i>. Ex natura vero divinitatis describit eum, cum dicit
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diff changeset
3513 <i>quem vos dicitis quia Deus vester est</i>. Ne autem alium patrem
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diff changeset
3514 putes quam Deum, dicit se glorificari a Deo; infra XIII, 31:
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diff changeset
3515 <i>nunc clarificatus est filius hominis, et Deus clarificatus est
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diff changeset
3516 in eo. Si Deus clarificatus est in eo, et Deus clarificabit eum in
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diff changeset
3517 semetipso</i>. Sed, secundum Augustinum, hoc verbum est contra
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diff changeset
3518 Manichaeos, qui dicunt annuntiatum non esse in veteri testamento
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diff changeset
3519 patrem Christi, sed esse aliquem ex principibus malorum Angelorum.
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diff changeset
3520 Constat autem quod Iudaei non dicunt alium Deum suum esse quam Deum
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diff changeset
3521 veteris testamenti. Ergo Deus veteris testamenti est pater Christi
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diff changeset
3522 glorificans eum. Manifestat autem utrumque, scilicet Iudaeorum
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diff changeset
3523 falsitatem, et suam veritatem, cum dicit <i>et non cognovistis
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diff changeset
3524 eum</i>. Manifestat autem dupliciter. Primo quidem ostendendo
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diff changeset
3525 Iudaeorum ignorantiam; secundo suam notitiam, ibi <i>ego autem
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diff changeset
3526 cognovi eum</i>. Circa primum sciendum, quod possent Iudaei dicere:
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diff changeset
3527 tu dicis quod glorificaris a Deo; sed nobis nota sunt iudicia eius,
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diff changeset
3528 secundum illud Ps. CXLVII, 20: <i>non fecit taliter omni nationi,
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diff changeset
3529 et iudicia sua non manifestavit eis</i>. Ergo si verum est quod
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diff changeset
3530 dicis, nos utique sciremus hoc: cum ergo nos lateat, constat quod
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diff changeset
3531 non est verum. Et ideo concludens, dicit <i>et non cognovistis
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diff changeset
3532 eum</i>; quasi dicat: non mirum est si non cognoscitis gloriam qua
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diff changeset
3533 me glorificat pater meus, quem dicitis Deum vestrum, quia nec ipsum
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diff changeset
3534 Deum cognoscitis. Sed contra Ps. LXXV: <i>notus in Iudaea Deus</i>.
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diff changeset
3535 Respondeo: ut Deus, sed non ut pater, notus est ab eis; unde supra
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diff changeset
3536 dixit: <i>est pater meus qui glorificat me</i>. Vel dicendum, quod
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diff changeset
3537 non cognovistis eum affectu: quia carnaliter colitis qui
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diff changeset
3538 spiritualiter colendus est; supra IV, 24: <i>spiritus est Deus, et
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diff changeset
3539 eos qui adorant eum, in spiritu et veritate oportet adorare</i>.
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diff changeset
3540 Item effectu, quia mandata eius adimplere contempsistis; ad Tit. I,
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diff changeset
3541 16: <i>confitentur se nosse Deum; factis autem negant</i>. Sed quia
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diff changeset
3542 possent dicere: esto quod nos non cognoscamus gloriam tuam, quomodo
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diff changeset
3543 cognoscis tu gloriam te a Deo patre habere? Ideo subiungit notitiam
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diff changeset
3544 suam, dicens <i>ego autem novi eum</i>, et primo ponit suam
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diff changeset
3545 notitiam; secundo ostendit necessitatem huius notitiae proferendae,
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diff changeset
3546 ibi <i>et si dixero quia non scio eum, ero similis vobis
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diff changeset
3547 mendax</i>; tertio exponit quod dicit, ibi <i>sed scio eum</i>.
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diff changeset
3548 Dicit ergo: ideo scio me habere gloriam a Deo patre, quia ego novi
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diff changeset
3549 eum, ea scilicet notitia qua ipse novit seipsum, et nullus alius
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diff changeset
3550 nisi filius; Matth. XI, 27: <i>nemo novit filium nisi pater, nec
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diff changeset
3551 patrem quis novit nisi filius</i>, scilicet cognitione perfecta
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diff changeset
3552 comprehensionis. Et quia omne imperfectum a perfecto initium sumit,
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diff changeset
3553 inde est quod omnis nostra cognitio a verbo derivatur: unde
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diff changeset
3554 sequitur: <i>et cui voluerit filius revelare</i>. Sed quia,
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diff changeset
3555 secundum carnem iudicantibus, posset Christo ad arrogantiam ascribi
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diff changeset
3556 dicenti se nosse Deum, ideo subdit necessitatem dicti sui, cum
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diff changeset
3557 subiungit <i>et si dixero quia non scio eum, ero similis vobis
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diff changeset
3558 mendax</i>. Nam, secundum Augustinum, non est sic arrogantia
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diff changeset
3559 vitanda ut relinquatur veritas et incurratur mendacium. Ideo dicit
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diff changeset
3560 <i>si dixero</i>; quasi diceret: sicut vos dicentes scire eum,
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diff changeset
3561 mentimini; ita ego <i>si dixero</i> me nescire, cum sciam eum,
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diff changeset
3562 <i>ero similis</i> vobis <i>mendax</i>. Unde haec similitudo
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diff changeset
3563 sequitur a contrario, ut sit similitudo in mendacio; quia sicut
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diff changeset
3564 isti mentiuntur dicentes se scire eum quem nesciunt; ita Christus
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diff changeset
3565 esset mendax, si diceret se nescire quem novit. Sed dissimilitudo
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diff changeset
3566 est in cognitione: quia isti non cognoscunt, Christus vero scit
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diff changeset
3567 eum. Sed numquid potuisset Christus hoc dicere? Potuisset quidem
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diff changeset
3568 verba proferre materialiter, sed non intendere exprimere
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diff changeset
3569 falsitatem: quia hoc non potuisset fieri nisi per inclinationem
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diff changeset
3570 voluntatis Christi ad falsum, quod erat impossibile, sicut
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diff changeset
3571 impossibile erat eum peccare. Nihilominus tamen conditionalis est
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diff changeset
3572 vera, licet antecedens et consequens sit impossibile. Quod autem
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diff changeset
3573 patrem cognoscat, manifestat subdens <i>sed scio eum</i>: et
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diff changeset
3574 cognitione speculativa, cum dicit <i>scio</i>, intellectualiter per
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diff changeset
3575 dictam cognitionem, <i>eum</i>, scilicet patrem; item cognitione
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diff changeset
3576 affectiva, scilicet per consensum voluntatis ad ipsum: unde dicit
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diff changeset
3577 <i>et sermonem eius servo</i>; supra VI, 38: <i>descendi de caelo,
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3578 non ut faciam voluntatem meam, sed voluntatem eius qui misit
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diff changeset
3579 me</i>. Consequenter cum dicit <i>Abraham pater vester exultavit ut
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diff changeset
3580 videret diem meum</i>, respondet primae quaestioni quam fecerunt ei
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diff changeset
3581 Iudaei, dicentes <i>numquid tu maior es patre nostro Abraham?</i>
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diff changeset
3582 Ostendens se maiorem, tali ratione. Quicumque enim expectat bonum
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3583 ab aliquo, et perfectionem suam, est minor eo a quo expectat, sed
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diff changeset
3584 Abraham totam spem suae perfectionis et sui boni habuit in me: ergo
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3585 est me minor. Et quantum ad hoc dicit <i>Abraham pater vester</i>,
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diff changeset
3586 de quo scilicet gloriamini, <i>exultavit ut videret diem meum</i>.
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diff changeset
3587 Ubi ponit duplicem visionem et duplex gaudium, sed alio et alio
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diff changeset
3588 ordine. Nam primo praemittit gaudium exultationis, dicens
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diff changeset
3589 <i>exultavit</i>, et subdit visionem, dicens <i>ut videret</i>.
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diff changeset
3590 Deinde praemittit visionem, dicens <i>vidit</i>, et subdit gaudium,
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diff changeset
3591 dicens <i>et gavisus est</i>. Et sic gaudium consistit inter duas
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diff changeset
3592 visiones, procedens ab una, et tendens in aliam: quasi dicat
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diff changeset
3593 <i>vidit, et gavisus est ut videret diem meum</i>. Primo ergo
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diff changeset
3594 videndum quid sit iste dies quem vidit, et exultavit ut videret.
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diff changeset
3595 Est autem duplex dies Christi: scilicet aeternitatis, de quo in Ps.
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diff changeset
3596 II, 7: <i>ego hodie genui te</i>. Item dies incarnationis et
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diff changeset
3597 humanitatis, de quo infra IX, 4: <i>me oportet operari (...) donec
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diff changeset
3598 dies est</i>; Rom. XIII, 12: <i>nox praecessit, dies autem
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diff changeset
3599 appropinquavit</i>. Utroque ergo modo dicimus, quod Abraham vidit
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3600 primo diem Christi, scilicet aeternitatis, et incarnationis per
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3601 fidem; Gen. XV, 6: <i>credidit Abraham Deo, et reputatum est illi
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3602 ad iustitiam</i>. Et quod vidit diem aeternitatis, manifestum est:
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3603 alias enim non fuisset iustificatus a Deo, quia, ut dicitur Hebr.
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3604 II, 6, <i>accedentem ad Deum oportet credere quia est, et
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3605 inquirentibus se remunerator sit</i>. Quod autem viderit diem
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3606 incarnationis, manifestatur ex tribus: scilicet ex iuramento quod
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3607 exegit a servo, nam Gen. XXIV, 2, ait servo suo quem mittebat:
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3608 <i>pone manum subter femore meo, et iura mihi per Deum caeli</i>.
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3609 Ex quo, ut dicit Augustinus, signabatur, quod de femore eius
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3610 processurus esset Deus caeli. Secundo, ut Gregorius dicit, cum in
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diff changeset
3611 figura summae Trinitatis tres Angelos hospitio suscepit. Tertio
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3612 quando cognovit praefiguratam passionem Christi in oblatione
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3613 arietis et Isaac; Gen. XXII. Sic ergo ex hac visione gavisus est;
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diff changeset
3614 sed non quievit in ea, immo ex hac exultavit in aliam visionem,
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diff changeset
3615 scilicet apertam et per speciem, quasi totum gaudium suum in ea
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parents: 30
diff changeset
3616 ponens. Unde dicit <i>exultavit ut videret</i> aperta visione,
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parents: 30
diff changeset
3617 <i>diem meum</i>, scilicet divinitatis et humanitatis meae; Lc. X,
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parents: 30
diff changeset
3618 24: <i>multi reges et prophetae voluerunt videre quae vos videtis,
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parents: 30
diff changeset
3619 et non viderunt</i>. Consequenter cum dicit <i>dixerunt ergo Iudaei
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parents: 30
diff changeset
3620 ad eum</i> etc., ostendit quomodo Iudaei irrident verba Christi, et
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parents: 30
diff changeset
3621 primo ponitur irrisio verborum Christi a Iudaeis ad confutandum;
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parents: 30
diff changeset
3622 secundo subditur manifestatio ipsorum verborum a Christo, ad
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parents: 30
diff changeset
3623 irrisionem vitandam, ibi <i>dixit ergo Iesus: amen, amen dico
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parents: 30
diff changeset
3624 vobis</i> et cetera. Quia ergo Christus dixerat quod Abraham
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parents: 30
diff changeset
3625 exultavit ut videret diem suum, Iudaei carnalem mentem habentes, et
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parents: 30
diff changeset
3626 in eo solum carnis aetatem pensantes, irrident dictum, et dicunt
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parents: 30
diff changeset
3627 <i>quinquaginta annos nondum habes</i>. Vere quinquaginta annos non
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parents: 30
diff changeset
3628 habebat, nec etiam quadraginta, sed circa trigesimum annum erat;
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parents: 30
diff changeset
3629 Lc. III, 23: <i>erat Iesus incipiens quasi annorum triginta</i>.
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diff changeset
3630 Quod autem dicunt <i>quinquaginta annos nondum habes</i>, ideo
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parents: 30
diff changeset
3631 forte est, quia apud Iudaeos annus iubilaeus in maxima reverentia
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parents: 30
diff changeset
3632 habebatur, quasi per eum omnia computantes, in quo et captivos
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parents: 30
diff changeset
3633 manumittebant, et emptitiis cedebant possessionibus. Quasi dicant:
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parents: 30
diff changeset
3634 tu nondum excessisti spatium unius iubilaei, et <i>Abraham
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parents: 30
diff changeset
3635 vidisti?</i> Quamvis dominus non dixerit quod viderit Abraham, sed
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parents: 30
diff changeset
3636 quod Abraham diem eius vidit. Et ideo dominus ut irrisionem vitet,
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diff changeset
3637 respondens Iudaeis, verba sua exponit, dicens <i>amen, amen dico
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parents: 30
diff changeset
3638 vobis, antequam Abraham fieret, ego sum</i>: in quibus verbis
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diff changeset
3639 dominus duo de se notabilia et efficacia contra Arianos dicit. Unum
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diff changeset
3640 est, quia, ut dicit Gregorius, coniungit simul verbum praesentis
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diff changeset
3641 temporis et praeteriti. Ante enim significat praeteritum; sum
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diff changeset
3642 temporis praesentis est. Ut ergo ostenderet se esse aeternum, et
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parents: 30
diff changeset
3643 esse suum esse aeternitatis insinuet, non ait ante Abraham ego fui
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parents: 30
diff changeset
3644 sed ante Abraham ego sum nam esse aeternum non novit tempus
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diff changeset
3645 praeteritum et futurum, sed in uno indivisibili includit omne
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diff changeset
3646 tempus. Unde dici potest illud Ex. III, 14: <i>qui est misit me ad
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diff changeset
3647 vos</i>; et <i>ego sum qui sum</i>. Ante ergo vel post Abraham
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parents: 30
diff changeset
3648 habuit esse, qui et accedere potuit per exhibitionem praesentis, et
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diff changeset
3649 recedere per cursum vitae. Aliud est, secundum Augustinum, quia cum
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diff changeset
3650 loqueretur de Abraham, qui creatura est, non dixit antequam Abraham
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diff changeset
3651 esset sed <i>antequam fieret</i>. Sed loquens de se, ut ostendat
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diff changeset
3652 quod non est factus ut creatura, sed ab aeterno de essentia patris
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diff changeset
3653 genitus, non dicit, ego fio, sed <i>ego sum</i>, qui <i>in
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diff changeset
3654 principio erat verbum</i>; supra I Prov. VIII, 25: <i>ante omnes
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parents: 30
diff changeset
3655 colles generavit me dominus</i>. Consequenter cum dicit <i>tulerunt
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diff changeset
3656 ergo lapides ut iacerent in eum</i>, ponitur intentio Iudaeorum
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parents: 30
diff changeset
3657 contra Christum: et primo ponitur Iudaeorum persecutio; secundo
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parents: 30
diff changeset
3658 Christi evasio. Sed persecutio Iudaeorum procedit ex infidelitate.
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parents: 30
diff changeset
3659 Nam mentes infidelium aeternitatis verba sustinere non valentes,
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diff changeset
3660 nec intelligere ea, reputabant blasphemiam; et ideo, secundum legis
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diff changeset
3661 mandatum, eum tamquam blasphemum lapidare volentes, <i>tulerunt
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diff changeset
3662 lapides, ut iacerent in eum</i> et cetera. Et, ut dicit Augustinus,
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diff changeset
3663 tanta duritia lapidum, quo curreret nisi ad lapides? Inf. X, 33:
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diff changeset
3664 <i>de bono opere non lapidamus te</i>. Simile faciunt qui ex
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diff changeset
3665 duritia cordis non intelligentes veritatem aperte prolatam,
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diff changeset
3666 blasphemant proferentem, unde dicitur in canonica Iudae:
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diff changeset
3667 <i>quaecumque non noverunt, blasphemant</i>. Evasio autem Christi
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diff changeset
3668 est ex eius potestate: unde sequitur <i>Iesus autem abscondit
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diff changeset
3669 se</i>, qui scilicet si divinitatis suae potentiam exercere
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diff changeset
3670 voluisset in suis actibus, eos ligaret, aut in poenas subitae
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parents: 30
diff changeset
3671 mortis obrueret. <i>Abscondit autem se</i>, specialiter propter
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parents: 30
diff changeset
3672 duo. Primo ut daret fidelibus suis exemplum declinandi persecutores
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parents: 30
diff changeset
3673 suos; Matth. X, 23: <i>si vos persecuti fuerint in una civitate,
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diff changeset
3674 fugite in aliam</i>. Secundo, quia non elegerat hoc genus mortis,
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parents: 30
diff changeset
3675 sed potius in ara crucis voluit immolari; et quia nondum impletum
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diff changeset
3676 erat tempus, adhuc fugit. Sic ergo tamquam homo a lapidibus fugit.
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parents: 30
diff changeset
3677 Non autem abscondit se sub lapide vel in angulo, sed potestate suae
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diff changeset
3678 divinitatis, invisibilem se eis exhibens, exivit, et recessit de
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parents: 30
diff changeset
3679 templo. Simile fecit, Lc. IV, 29, quando voluerunt eum praecipitare
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parents: 30
diff changeset
3680 de supercilio montis. Per quod, ut Gregorius dicit, datur intelligi
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parents: 30
diff changeset
3681 quod illis ipsa veritas absconditur, qui eius verba sequi
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parents: 30
diff changeset
3682 contemnunt. Eam quippe quam non invenit humile veritas fugit
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parents: 30
diff changeset
3683 mentem; Is. VIII, 17: <i>qui abscondit faciem suam a domo
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parents: 30
diff changeset
3684 Iacob</i>. Et similiter etiam quia debebat eos, correctionem et
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parents: 30
diff changeset
3685 veritatem non suscipientes, relinquere, et ire ad gentes; Matth.
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parents: 30
diff changeset
3686 XXIII, 38: <i>ecce relinquetur vobis domus vestra deserta</i>.</p>
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parents: 30
diff changeset
3687 <br />
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diff changeset
3688 <div class="C">Caput 9</div>
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parents: 30
diff changeset
3689 <div class="D">Lectio 1</div>
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diff changeset
3690 <p title="Super Io., cap. 9 l. 1"><a name="87479"><span class=
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diff changeset
3691 "ref">[87479] Super Io., cap. 9 l. 1</span></a> Postquam dominus
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diff changeset
3692 doctrinae suae illuminativam virtutem ostendit verbo, hic
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parents: 30
diff changeset
3693 consequenter confirmat eam facto, caecum corporaliter illuminando.
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diff changeset
3694 Et circa hanc illuminationem tria ponuntur. Primo infirmitas;
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diff changeset
3695 secundo infirmitatis sanatio, ibi <i>hoc cum dixisset, expuit in
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parents: 30
diff changeset
3696 terram</i> etc.; tertio de sanatione, Iudaeorum disceptatio, ibi
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parents: 30
diff changeset
3697 <i>itaque vicini</i> et cetera. Circa primum duo facit. Primo
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parents: 30
diff changeset
3698 ponitur infirmitas; secundo inquiritur causa eius, ibi
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parents: 30
diff changeset
3699 <i>interrogaverunt eum discipuli</i>. Sciendum est circa primum,
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diff changeset
3700 quod Iesus abscondens se, et de templo recedens, dum praeteriret,
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parents: 30
diff changeset
3701 vidit hunc caecum. Et hoc est quod dicit <i>et praeteriens Iesus,
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parents: 30
diff changeset
3702 vidit hominem caecum a nativitate</i>. Ubi tria considerantur.
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parents: 30
diff changeset
3703 Primo quidem praeterivit, ut declinaret Iudaeorum furorem; Eccli.
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parents: 30
diff changeset
3704 VIII, 13: <i>ne accendas carbones peccatorum, arguens eos, et ne
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parents: 30
diff changeset
3705 incendaris flamma ignis peccatorum illorum</i>. Secundo ut
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parents: 30
diff changeset
3706 emolliret Iudaeorum duritiam ex miraculo facto et fiendo; infra c.
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parents: 30
diff changeset
3707 XV, 24: <i>si opera non fecissem in eis quae nemo alius fecit,
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parents: 30
diff changeset
3708 peccatum non haberent</i>. Tertio ut per operationem signi, verba
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3709 sua firmaret; nam facta domini, eorum quae dicta sunt a se, faciunt
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parents: 30
diff changeset
3710 fidem; Mc. ult., 20: <i>sermonem confirmante, sequentibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3711 signis</i>. Mystice autem, secundum Augustinum, genus humanum est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3712 iste caecus. Nam spiritualis caecitas peccatum est, Sap. II, 21:
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parents: 30
diff changeset
3713 <i>excaecavit eos malitia eorum</i>. Qui a nativitate caecus est,
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parents: 30
diff changeset
3714 quia ex sua origine trahit peccatum. Haec enim caecitas contigit
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parents: 30
diff changeset
3715 per peccatum in homine primo, de quo omnes originem traduximus;
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parents: 30
diff changeset
3716 Eph. II, 3: <i>eratis natura</i>, idest naturali origine, <i>filii
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3717 irae</i>. Consequenter cum dicit <i>et interrogaverunt eum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3718 discipuli eius</i>, agitur de causa ipsius infirmitatis, et primo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3719 inquiritur causa ipsius a discipulis; secundo manifestatur a
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diff changeset
3720 Christo, ibi <i>neque hic peccavit</i>. Circa primum tria quaerenda
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parents: 30
diff changeset
3721 occurrunt. Primum est causa inquisitionis discipulorum a Christo,
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parents: 30
diff changeset
3722 quae est, ut Chrysostomus dicit, quia Iesus egrediens de templo, et
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parents: 30
diff changeset
3723 videns hunc caecum, valde studiose respexit, quasi videns in eo
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parents: 30
diff changeset
3724 materiam operandae virtutis; ita ut discipuli hoc videntes,
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parents: 30
diff changeset
3725 scilicet eum studiose videntem, moti fuerunt ad interrogandum.
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diff changeset
3726 Secundo discipulorum diligentia, quia dicunt <i>Rabbi</i>, vocantes
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parents: 30
diff changeset
3727 eum magistrum, ut innuant se sic quaerere, quasi discere
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parents: 30
diff changeset
3728 desiderantes. Tertio quare, quaerentes causam peccati, dixerunt
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diff changeset
3729 <i>quis peccavit?</i> Dicendum, secundum Chrysostomum, quod quia
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parents: 30
diff changeset
3730 dominus supra V, 14, scilicet quando paralyticum sanavit, dixerat
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parents: 30
diff changeset
3731 ei: <i>ecce iam sanus factus es: vade, et amplius noli peccare</i>,
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parents: 30
diff changeset
3732 cogitaverunt discipuli, quod propter peccatum ei illa infirmitas
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parents: 30
diff changeset
3733 accidisset, aestimantes ulterius quod omnis humana infirmitas
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parents: 30
diff changeset
3734 proveniret ex peccato, secundum quod Eliphaz dicit, Iob IV, 7:
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parents: 30
diff changeset
3735 <i>quis unquam innocens periit?</i> Et ideo quaerebant utrum ex
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parents: 30
diff changeset
3736 peccato suo vel parentum caecus natus fuisset. Sed quod ex peccato
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parents: 30
diff changeset
3737 suo esset, non videtur: quia nullus peccat antequam nascatur, cum
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parents: 30
diff changeset
3738 animae ante corpora non fuerint, nec peccaverint, ut quidam falso
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parents: 30
diff changeset
3739 opinati sunt: secundum illud Rom. IX, 11: <i>cum nondum nati
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parents: 30
diff changeset
3740 fuissent, aut aliquid boni egissent aut mali (...); non ex
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parents: 30
diff changeset
3741 operibus, sed ex vocante dictum est ei; quia maior serviet
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3742 minori</i>. Quod autem hoc ex peccato parentum passus fuerit, non
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diff changeset
3743 videtur: quia Deut. XXIV, 16, dicitur: <i>non occidentur patres pro
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3744 filiis, nec filii pro parentibus</i>. Sed sciendum, quod est duplex
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parents: 30
diff changeset
3745 poena qua homines puniuntur. Una est spiritualis quantum ad animam;
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parents: 30
diff changeset
3746 alia est corporalis quantum ad corpus. Et poena quidem spirituali
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parents: 30
diff changeset
3747 numquam filius pro patre punitur. Cuius ratio assignatur Ez. XVIII,
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diff changeset
3748 4, quia anima filii non est ex patre, sed a Deo. <i>Omnes</i>,
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diff changeset
3749 inquit, <i>animae meae sunt</i>, scilicet per creationem, <i>sicut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3750 anima patris, ita anima filii mea est: anima quae peccaverit ipsa
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parents: 30
diff changeset
3751 punietur</i>. Hoc etiam dicit Augustinus in quadam epistola. Sed
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parents: 30
diff changeset
3752 poena corporali filius pro patre punitur, cum quantum ad corpus sit
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parents: 30
diff changeset
3753 quaedam res patris. Et expresse hoc habetur Gen. XIX, ubi filii
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parents: 30
diff changeset
3754 Sodomorum occisi sunt pro peccato parentum in subversione Sodomae.
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diff changeset
3755 Multoties etiam dominus comminatur Iudaeis occisionem puerorum
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parents: 30
diff changeset
3756 propter peccata parentum. Quare autem uno peccato alius puniatur,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3757 sciendum, quod poena duo habet, laesionem et remedium. Nam
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parents: 30
diff changeset
3758 aliquando abscinditur membrum ut totum corpus conservetur: et sic
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3759 poena huius laesionem infert inquantum abscinditur, sed remedium
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parents: 30
diff changeset
3760 habet inquantum conservat corpus. Numquam tamen medicus nobilius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3761 membrum abscindit propter conservationem minus nobilis, sed e
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parents: 30
diff changeset
3762 converso. In rebus autem humanis, anima nobilior est corpore, et
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parents: 30
diff changeset
3763 corpus nobilius exterioribus rebus; et ideo numquam fit ut aliquis
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diff changeset
3764 propter corpus in anima puniatur, sed potius in corpore propter
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parents: 30
diff changeset
3765 remedium animae. Quandoque ergo Deus irrogat poenas corporibus, vel
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3766 rebus exterioribus, propter remedium bonum animae: et tunc
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3767 huiusmodi poenae non inferuntur ut laesivae tantum, sed ut
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parents: 30
diff changeset
3768 purgativae in remedium. Unde et ipsa puerorum Sodomitarum occisio
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parents: 30
diff changeset
3769 fuit ad bonum animarum: non quidem ad meritum, sed ne paternae
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3770 malitiae imitatores, vivendo peccata cumulantes, atrocius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3771 punirentur. Sic etiam pro peccatis parentum pluries aliqui
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parents: 30
diff changeset
3772 puniuntur. Consequenter cum dicit <i>respondit Iesus</i> etc.,
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parents: 30
diff changeset
3773 manifestat dominus causam infirmitatis, et primo excludit causam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3774 opinatam; secundo subdit veram; et tertio manifestat ipsam. Causam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3775 quidem opinatam excludit, cum respondit dicens <i>neque hic
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3776 peccavit, neque parentes eius</i>. Hanc enim esse causam
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parents: 30
diff changeset
3777 infirmitatis, opinati sunt discipuli, ut dictum est. Sed contra.
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parents: 30
diff changeset
3778 Rom. III, 23: <i>omnes enim peccaverunt, et egent gloria Dei</i>.
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parents: 30
diff changeset
3779 Et ibid. V, 12, dicitur, quod peccatum ab Adam in omnes
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parents: 30
diff changeset
3780 pertransiit. Respondeo dicendum, quod tam caecus quam parentes eius
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parents: 30
diff changeset
3781 originali peccato tenebantur, et etiam alia actualia vivendo
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parents: 30
diff changeset
3782 superaddiderant, quia, <i>si dixerimus quod peccatum non habemus,
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parents: 30
diff changeset
3783 ipsi nos seducimus, et veritas in nobis non est</i>: I Io. I, 8.
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parents: 30
diff changeset
3784 Quod autem dominus dicit <i>neque hic peccavit</i>, intelligendum
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parents: 30
diff changeset
3785 est eos non peccasse, ad hoc quod caecus nasceretur; quasi diceret,
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parents: 30
diff changeset
3786 quod eius caecitas non est consecuta ex eorum peccato. Causam autem
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parents: 30
diff changeset
3787 veram subdit dicens <i>sed ut manifestentur opera Dei in illo</i>:
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diff changeset
3788 nam per opera Dei in eius cognitionem ducimur; Rom. I, 20:
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diff changeset
3789 <i>invisibilia Dei per ea quae facta sunt, intellecta
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parents: 30
diff changeset
3790 conspiciuntur</i>; supra V: <i>opera quae dedit mihi pater, haec
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3791 sunt quae testimonium perhibent de me</i>. Cognitio autem Dei est
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parents: 30
diff changeset
3792 summum bonum hominis, cum in ea consistat hominis beatitudo; infra
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3793 XVII, 3: <i>haec est vita aeterna, ut cognoscant te solum Deum
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parents: 30
diff changeset
3794 verum, et quem misisti Iesum Christum</i>. Et Ier. IX, 24: <i>in
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parents: 30
diff changeset
3795 hoc glorietur qui gloriatur, scire et nosse me</i>. Si ergo
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parents: 30
diff changeset
3796 infirmitas contingit ut manifestentur opera Dei, et per ipsorum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3797 manifestationem Deus innotescit; manifestum est quod huiusmodi
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parents: 30
diff changeset
3798 corporales infirmitates contingunt propter bonum. Posset autem
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parents: 30
diff changeset
3799 alicui videri quod manifestatio operum Dei non sit sufficiens causa
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parents: 30
diff changeset
3800 infirmitatis huiusmodi, praesertim cum neque hic, neque parentes
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diff changeset
3801 eius peccaverunt, et ideo volunt dicere, quod ly ut tenetur non
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parents: 30
diff changeset
3802 causaliter, sed consequenter; quasi dicat: eo existente caeco,
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parents: 30
diff changeset
3803 opera Dei manifestantur ipsum curantis. Sed hoc non videtur sane
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parents: 30
diff changeset
3804 dictum; et ideo melius dicendum, quod tenetur causaliter. Est enim
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parents: 30
diff changeset
3805 duplex malum: scilicet culpae et poenae. Sed malum quidem culpae
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parents: 30
diff changeset
3806 Deus non facit, sed permittit fieri; quod non permitteret, nisi
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parents: 30
diff changeset
3807 intenderet inde bonum aliquod. Unde dicit Augustinus in Enchir.:
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diff changeset
3808 <i>Deus adeo bonus est, quod numquam permitteret aliquod malum
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parents: 30
diff changeset
3809 fieri, nisi esset adeo potens quod de quolibet malo eliciat
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parents: 30
diff changeset
3810 bonum</i>. Sic ergo permittit aliqua peccata fieri ex intentione
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parents: 30
diff changeset
3811 boni quod intendit: sicut permisit saevire tyrannos, ut coronaret
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parents: 30
diff changeset
3812 martyres. Multo ergo magis debet dici, quod malum poenae, quod ipse
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parents: 30
diff changeset
3813 fecit, ut dicitur Amos III, 6: <i>non est malum quod dominus non
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parents: 30
diff changeset
3814 fecerit</i>, numquam inducit nisi ex intentione boni. Et inter alia
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parents: 30
diff changeset
3815 bona optimum est quod opera Dei manifestentur, et ex eis innotescat
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parents: 30
diff changeset
3816 Deus. Non est ergo inconveniens si aliqua flagella immittit, vel
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parents: 30
diff changeset
3817 peccata aliqua fieri permittit, ut bonum inde proveniat. Et
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parents: 30
diff changeset
3818 sciendum, quod, ut Gregorius dicit I Moral., quinque modis Deus
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parents: 30
diff changeset
3819 hominibus immittit flagella. Quandoque quidem ad initium
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parents: 30
diff changeset
3820 damnationis, secundum illud Ier. VII, 18: <i>duplici contritione
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3821 contere eos</i>. Et hoc flagello percutitur peccator in hac vita
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parents: 30
diff changeset
3822 sic, ut sine retractatione et fine puniatur in alia; sicut Herodes
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parents: 30
diff changeset
3823 qui occidit Iacobum, punitus est in hac vita, et in Inferno
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parents: 30
diff changeset
3824 similiter: Act. XII, 23. Quandoque autem ad correctionem: et de hac
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parents: 30
diff changeset
3825 dicitur in Ps. XVII, 36: <i>disciplina tua ipsa me docebit</i>.
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parents: 30
diff changeset
3826 Quandoque autem flagellatur aliquis non propter praeteritorum
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parents: 30
diff changeset
3827 correctionem, sed ad futurorum praeservationem: sicut de Paulo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3828 legitur II Cor. XII, 7: <i>ne magnitudo revelationum extollat me,
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parents: 30
diff changeset
3829 datus est mihi stimulus carnis meae, Angelus Satanae, qui me
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3830 colaphizet</i>. Quandoque autem ad promotionem virtutis: ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3831 scilicet cum in aliquo <i>nec praeterita culpa corrigitur, nec
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parents: 30
diff changeset
3832 futura prohibetur, dum inopinata salus persecutionem sequitur,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3833 salvantis virtute cognita, ardentius amatur</i>; II ad Cor. XII, 9:
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parents: 30
diff changeset
3834 <i>virtus in infirmitate perficitur</i>; Iac. I, 4: <i>patientia
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parents: 30
diff changeset
3835 opus perfectum habet</i>. Quandoque vero ad manifestationem divinae
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parents: 30
diff changeset
3836 gloriae: unde et hic dicitur <i>ut manifestentur opera Dei in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3837 illo</i>. Consequenter cum dicit <i>me oportet operari</i> etc.,
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parents: 30
diff changeset
3838 manifestat causam veram quam posuit: et quia mentionem fecerat de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3839 operibus Dei, ideo primo ponit opportunitatem opera Dei
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3840 manifestandi; secundo assignat opportunitatis, seu necessitatis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3841 rationem, ibi <i>venit nox</i>; tertio eam exponit, ibi <i>quamdiu
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parents: 30
diff changeset
3842 in mundo sum</i>. Dicit ergo: ideo scilicet caecus natus est, <i>ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3843 manifestentur opera Dei in illo</i>, quae quidem manifestari
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diff changeset
3844 oportebat: nam <i>me oportet operari opera eius qui misit me</i>.
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diff changeset
3845 Quod quidem potest referri ad Christum secundum quod homo; et sic
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diff changeset
3846 est sensus: <i>me oportet operari opera eius qui misit me</i>,
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diff changeset
3847 idest, opera commissa mihi a patre; supra c. V, 36: <i>opera quae
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parents: 30
diff changeset
3848 dedit mihi pater ut faciam</i>. Infra XVII, 4, dicit: <i>pater,
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parents: 30
diff changeset
3849 opus consummavi quod dedisti mihi ut faciam</i>. Vel ad Christum,
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parents: 30
diff changeset
3850 secundum quod Deus; et sic dicit aequalitatem suae potentiae ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3851 patrem, ut sit sensus: <i>me oportet operari opera eius qui misit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3852 me</i>, idest, opera quae habeo a patre. Omnia enim quae filius
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3853 facit, etiam secundum divinam naturam, a patre habet; supra V, 19:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3854 <i>non potest filius a se facere quidquam, nisi quod viderit patrem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3855 facientem. Oportet</i>, inquam, <i>donec dies est</i>. Dies quidem
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parents: 30
diff changeset
3856 materialis ex praesentia solis super terram causatur. Sol autem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3857 iustitiae est Christus Deus noster; Mal. IV, 2: <i>vobis timentibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3858 nomen meum, orietur sol iustitiae</i>. Quamdiu ergo sol iste nobis
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parents: 30
diff changeset
3859 praesens est, opera Dei fieri possunt in nobis, erga nos, et a
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3860 nobis. Praesens autem fuit nobis aliquando quidem corporali
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3861 praesentia; et tunc dies erat; Ps. CXVII, 25: <i>haec dies quam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3862 fecit dominus: exultemus et laetemur in ea</i>. Et ideo oportet
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parents: 30
diff changeset
3863 operari opera Dei. Est etiam nobis praesens per gratiam: et tunc
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3864 est dies gratiae, in quo scilicet oportet operari opera Dei,
495930650732 to XML, fix initial link by hand
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diff changeset
3865 <i>donec dies est</i>; Rom. XIII, v. 12: <i>nox praecessit, dies
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3866 autem appropinquabit. Abiiciamus ergo opera tenebrarum, et induamur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3867 arma lucis</i>; I Thess. V, 7: <i>qui dormiunt, nocte dormiunt. Vos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3868 autem non estis in tenebris</i> et cetera. Sed sciendum, quod si
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parents: 30
diff changeset
3869 praesentia solis facit diem et absentia noctem, cum sol sibi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3870 praesens sit semper, ipsi soli semper dies est: et sic soli semper
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3871 est tempus operandi et lucendi. Sed quantum ad nos, quibus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
3872 aliquando est praesens, aliquando absens, non semper operatur et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3873 lucet. Eodem modo apud Christum, solem iustitiae, semper est dies
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3874 et tempus operandi; non autem apud nos: quia non semper sumus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3875 capaces suae gratiae, propter impedimentum ex parte nostra.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3876 Rationem autem opportunitatis praedictae subdit, dicens <i>venit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3877 nox, quando nemo potest operari</i>. Sicut est duplex dies, ita est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3878 duplex nox. Una est per abscessum corporalem solis iustitiae, sicut
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parents: 30
diff changeset
3879 apostoli incurrerunt, quando Christo eis corporaliter sublato
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3880 tempore passionis, perturbati sunt; Matth. XVI, 31: <i>omnes vos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3881 scandalum patiemini in me in ista nocte</i>. Et tunc non fuit
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parents: 30
diff changeset
3882 tempus operandi, sed patiendi. Sed melius est ut dicamus, quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3883 etiam Christo absente corporaliter per ascensionem, dies apostolis
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diff changeset
3884 erat, inquantum illucebat eis sol iustitiae, et tempus operandi. Et
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parents: 30
diff changeset
3885 ideo intelligendum est de nocte quae est per spiritualem
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parents: 30
diff changeset
3886 separationem solis iustitiae, scilicet per subtractionem gratiae:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3887 quae quidem nox duplex est. Una per subtractionem actualis gratiae
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parents: 30
diff changeset
3888 quam inducit peccatum mortale; I Thess. V, 7: <i>qui dormiunt,
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parents: 30
diff changeset
3889 nocte dormiunt</i>. Et quando haec nox venit, nemo potest operari
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parents: 30
diff changeset
3890 opera meritoria vitae aeternae. Alia nox est consummata, quando non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3891 solum privatur actuali gratia quis per peccatum mortale, sed etiam
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parents: 30
diff changeset
3892 facultate adipiscendi, per aeternam damnationem in Inferno, ubi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3893 profunda nox est, quae erit illis quibus dicitur: <i>ite,
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diff changeset
3894 maledicti, in ignem aeternum</i>: Matth. XXV, 41. Et tunc nemo
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parents: 30
diff changeset
3895 potest operari, quia non est tempus merendi, sed secundum merita
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3896 recipiendi. Dum ergo vivis, fac sicut facturus es. Unde Eccle. IX,
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diff changeset
3897 10: <i>quaecumque potest manus tua, instanter operare: quia neque
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parents: 30
diff changeset
3898 ratio, neque opus, nec sapientia, nec scientia erunt apud Inferos,
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parents: 30
diff changeset
3899 quo tu properas</i>. Rationem autem dictorum exponit dicens
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diff changeset
3900 <i>quamdiu sum in mundo, lux sum mundi</i>; quasi diceret: si
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parents: 30
diff changeset
3901 vultis scire quis sit dies, et quae nox, de quibus loquor; ego,
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diff changeset
3902 inquam, <i>sum lux mundi</i>: nam praesentia mea diem facit, et
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parents: 30
diff changeset
3903 absentia noctem; supra VIII, 12: <i>ego sum lux mundi. Quamdiu</i>
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parents: 30
diff changeset
3904 ego <i>sum in mundo</i>, corporaliter per meam praesentiam; infra
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diff changeset
3905 XVI, 28: <i>exivi a patre, et veni in mundum; iterum relinquo
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diff changeset
3906 mundum, et vado ad patrem. Lux sum mundi</i>: unde dies iste
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
3907 duravit usque ad ascensionem Christi. Item, <i>quamdiu sum in
495930650732 to XML, fix initial link by hand
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diff changeset
3908 mundo</i>, spiritualiter per gratiam; Matth. ult., 20: <i>ecce ego
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parents: 30
diff changeset
3909 vobiscum sum usque ad consummationem saeculi. Lux sum mundi</i>:
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diff changeset
3910 unde dies iste usque ad consummationem saeculi extendetur.
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diff changeset
3911 Consequenter cum dicit <i>hoc cum dixisset, expuit in terram</i>
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diff changeset
3912 etc., agitur de sanatione caeci, ad quam quinque per ordinem
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diff changeset
3913 concurrunt facta per Christum. Primo quidem sputatio, unde dicit
495930650732 to XML, fix initial link by hand
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diff changeset
3914 <i>spuit in terram</i>; secundo luti factio, unde dicit <i>lutum
495930650732 to XML, fix initial link by hand
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diff changeset
3915 fecit ex sputo</i>; tertio oculorum linitio, unde dicit <i>et
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diff changeset
3916 linivit super oculos caeci</i>; quarto mandatum quod lavaretur,
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diff changeset
3917 unde dicit <i>vade</i> (inquit) <i>et lava in natatoriis Siloe</i>;
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diff changeset
3918 quinto, visionis perceptio, unde subdit <i>et venit videns</i>:
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diff changeset
3919 quae quidem omnia causam habent et litteralem et mysticam.
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diff changeset
3920 Litteralem quidem, secundum Chrysostomum, hoc modo. Sputo
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diff changeset
3921 illuminat, ut ostendat quod virtute a se egrediente hoc faciebat,
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diff changeset
3922 et nulli alteri rei miraculum ascribatur; Lc. VI, 19: <i>virtus
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diff changeset
3923 exibat de illo</i>. Licet enim omnia miracula dominus solo verbo
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diff changeset
3924 facere potuisset, quia <i>ipse dixit, et facta sunt</i>, frequenter
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diff changeset
3925 tamen corpore suo in eis utitur, ut ostendat ipsum, inquantum est
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diff changeset
3926 divinitatis organum, virtutem quamdam salutarem esse sortitum.
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diff changeset
3927 Lutum autem fecit ex sputo, ut ostendat se membra homini
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diff changeset
3928 deficientia posse formare, qui formaverat totum primum hominem.
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diff changeset
3929 Unde sicut primum hominem de luto formavit, ita lutum fecit ut
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diff changeset
3930 formaret oculos caeci nati. Linivit autem lutum super oculos caeci
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diff changeset
3931 nati, ut ostenderet se conditorem corporum, per id quod potissimum
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diff changeset
3932 est in corporibus. Homo enim inter creaturas corporales
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diff changeset
3933 praecellentior est; inter membra vero hominis praecellit caput;
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diff changeset
3934 inter membra autem capitis, oculus excellentior invenitur. Unde
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diff changeset
3935 Matthaeus VI, 21: <i>lucerna corporis tui est oculus tuus</i>.
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diff changeset
3936 Formando ergo oculum ceteris corporalibus excellentiorem, ostendit
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diff changeset
3937 se creatorem esse totius hominis et naturae corporeae. Dixit autem
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diff changeset
3938 ei <i>vade, et lava te in natatoria Siloe</i>, ne videretur terra
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diff changeset
3939 super oculos linita virtutem sanativam oculi habere. Unde quamdiu
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diff changeset
3940 lutum in oculis habuit, non vidit, sed postquam lavit. Misit autem
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diff changeset
3941 eum longe ad lavandum, scilicet ad natatoria Siloe: primo quidem ad
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diff changeset
3942 confutandam Iudaeorum duritiam; nam oportebat eum transire
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diff changeset
3943 civitatem, ut sic omnes viderent eumdem caecum euntem, lutum super
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diff changeset
3944 oculos habentem, et redeuntem visu suo restituto. Secundo vero ut
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diff changeset
3945 commendetur caeci obedientia et fides: frequenter enim forte lutum
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diff changeset
3946 in faciem receperat, frequenter in natatoria Siloe se laverat, et
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diff changeset
3947 tamen non viderat. Unde potuisset dicere: lutum solet magis
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diff changeset
3948 excaecare, et multoties me ibidem lavi, et in nullo sum adiutus,
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diff changeset
3949 sicut de Naaman legitur IV Reg. V, 10 ss. Sed non contradixit, immo
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diff changeset
3950 simpliciter obedivit. Unde sequitur <i>abiit, et lavit</i>. Ideo
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diff changeset
3951 autem ad natatoria Siloe eum misit, quia per illam aquam signatus
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diff changeset
3952 est populus Iudaeorum; Is. VIII, 6: <i>populus iste abiecit aquas
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diff changeset
3953 Siloe, quae currunt cum silentio</i>. Ut ergo ostendat quod non est
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diff changeset
3954 alienus ab amore populi Iudaici, ad Siloe mittit eum. Effectus
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diff changeset
3955 autem sequitur, quia <i>venit videns</i>. Hoc praedictum fuit Is.
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diff changeset
3956 XXXV, 5: <i>tunc aperientur oculi caecorum</i>. Causam vero
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diff changeset
3957 mysticam et allegoricam assignat Augustinus, qui dicit, quod per
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diff changeset
3958 sputum, quod est saliva de capite descendens, signatur verbum Dei,
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diff changeset
3959 quod a patre capite omnium rerum procedit; Eccli. c. XXIV, 5:
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diff changeset
3960 <i>ego ex ore altissimi prodii</i>. Tunc ergo dominus de sputo et
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diff changeset
3961 terra lutum fecit, cum verbum caro factum est. <i>Linivit autem
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diff changeset
3962 oculos caeci</i>, idest humani generis, oculos scilicet cordis, per
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diff changeset
3963 fidem incarnationis Christi. Sed nondum videbat: quia quando forte
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diff changeset
3964 inunxit, catechumenum fecit, qui fidem habet, sed nondum est
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diff changeset
3965 baptizatus. Et ideo mittit eum ad piscinam, quae vocatur Siloe, ut
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diff changeset
3966 lavetur et illuminetur, idest baptizetur et in Baptismo plenam
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diff changeset
3967 illuminationem recipiat. Unde, secundum Dionysium, Baptismus
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diff changeset
3968 dicitur illuminatio; Ez. XXXVI, 25: <i>effundam super vos aquam
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diff changeset
3969 mundam, et mundabimini ab omnibus inquinamentis vestris</i>. Et
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diff changeset
3970 ideo signanter hoc Evangelium legitur illo die in Quadragesima quo
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diff changeset
3971 incipit fieri scrutinium baptizandorum in sabbato sancto. Nec sine
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diff changeset
3972 causa Evangelista subdit interpretationem piscinae, dicens <i>quod
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diff changeset
3973 interpretatur missus</i>: quia quicumque baptizantur oportet
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diff changeset
3974 baptizari in Christo, qui est missus a patre; Gal. III, 27:
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diff changeset
3975 <i>quotquot baptizati estis, Christum induistis</i>. Nisi enim ille
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diff changeset
3976 fuisset missus, nemo nostrum esset ab iniquitate dimissus. Secundum
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diff changeset
3977 Gregorium autem, per salivam sapor intimae contemplationi
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diff changeset
3978 accipitur, quae ad os de capite defluit, quia de caritate
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diff changeset
3979 conditoris adhuc in hac vita nos positos, gustu revelationis
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diff changeset
3980 tangit. Unde dominus salivam luto miscuit, et caeci nati oculos
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diff changeset
3981 reparavit, quia superna gratia carnalem cogitationem nostram per
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diff changeset
3982 mixtionem suae contemplationis irradiat, et ab originali caecitate
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diff changeset
3983 homines ad intellectum reformat et cetera.</p>
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diff changeset
3984 <br />
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diff changeset
3985 <div class="D">Lectio 2</div>
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diff changeset
3986 <p title="Super Io., cap. 9 l. 2"><a name="87480"><span class=
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diff changeset
3987 "ref">[87480] Super Io., cap. 9 l. 2</span></a> Posita miraculosa
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diff changeset
3988 illuminatione caeci, hic consequenter ponitur miraculi examinatio,
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diff changeset
3989 et primo quidem miraculum examinatur a populo; secundo a Pharisaeis
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diff changeset
3990 et principibus, ibi <i>adducunt eum ad Pharisaeos</i>; tertio
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diff changeset
3991 caecus propter suam confessionem instruitur a Christo et
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diff changeset
3992 commendatur, ibi <i>audivit Iesus quia eiecerunt eum foras</i>.
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diff changeset
3993 Circa primum tria facit, quia primo inquiritur de persona
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diff changeset
3994 illuminati; secundo de ipsa illuminatione, ibi <i>dicebant ergo
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diff changeset
3995 ei</i> etc.; tertio de persona illuminantis, ibi <i>et dixerunt ei:
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diff changeset
3996 ubi est ille?</i> Circa primum tria facit. Primo ponitur quaestio
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diff changeset
3997 de persona illuminati; secundo assumuntur diversae opiniones ad
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diff changeset
3998 quaestionem; tertio determinatur quaestio. Ponitur quidem quaestio
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diff changeset
3999 a populo. Unde dicit <i>itaque vicini, et qui viderant eum prius,
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4000 quia mendicus erat, dicebant: nonne hic est qui sedebat et
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diff changeset
4001 mendicabat?</i> Ubi duo consideranda occurrunt. Unum est quod ex
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diff changeset
4002 miraculi magnitudine ipsum incredibile reddebatur: unde dicebant,
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diff changeset
4003 infra: <i>a saeculo non est auditum quod aperuerit quis oculos
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diff changeset
4004 caeci nati</i>. Unde impletur in eis quod dicitur Hab. I, 5:
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diff changeset
4005 <i>opus factum est in diebus nostris, quod nemo credet cum
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diff changeset
4006 narrabitur</i>. Aliud est mirabilis Dei clementia, quia non solum
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diff changeset
4007 circa potentes, sed etiam circa ignobiles dominus miracula
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diff changeset
4008 operatur, dum eos qui mendicant, cum multa pietate curabat: in quo
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diff changeset
4009 ostenditur quod propter paupertatem nullum repellit, qui propter
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diff changeset
4010 salutem hominum venit; Iac. II, 5: <i>nonne dominus elegit
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diff changeset
4011 pauperes, divites in fide, et haeredes regni?</i> Unde et isti
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diff changeset
4012 signanter dicunt <i>nonne hic est qui sedebat et mendicabat?</i>
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diff changeset
4013 Quasi dicant, ignobilis et curatione indignus. Contra dicitur
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diff changeset
4014 Baruch III, 26: <i>ibi gigantes nominati</i>. Opiniones autem
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diff changeset
4015 ponuntur a plebe: unde dicit <i>alii dicebant quia hic est</i>,
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diff changeset
4016 scilicet qui mendicabat; et hoc ideo, quia pluries eum viderant
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diff changeset
4017 mendicantem, et similiter discurrentem per civitatem, quando cum
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diff changeset
4018 luto ad natatoria ibat, inspexerant. Unde non ultra poterant
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diff changeset
4019 dicere, non est hic. Sed aliorum opinio erat contraria: unde
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diff changeset
4020 dicebant <i>nequaquam</i>, scilicet hic est, <i>sed similis eius
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diff changeset
4021 est</i>. Cuius ratio est, quia, ut Augustinus dicit, oculi
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diff changeset
4022 restituti mutaverunt vultum eius. Nihil enim ita cognoscibile sicut
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diff changeset
4023 visus; Eccli. c. XIX, 26: <i>ex visu cognoscitur sensatus</i>.
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diff changeset
4024 Quaestio determinatur per caecum; quia <i>ille dicebat</i>,
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diff changeset
4025 scilicet caecus, <i>ego sum</i>, scilicet qui mendicabam. Vox grata
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diff changeset
4026 est ista, ne damnetur ingrata. Quia enim non poterat esse ingratus
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diff changeset
4027 tanto beneficio, nec aliud signum gratitudinis ostendere poterat
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diff changeset
4028 quam quod constanter confiteretur se a Christo curatum, dicit
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diff changeset
4029 <i>ego sum</i>, qui scilicet caecus eram, et mendicabam; et modo
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diff changeset
4030 video; Tob. c. XII, 6: <i>benedicite Deum, coeli, et coram omnibus
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diff changeset
4031 viventibus confitemini ei, quia fecit vobiscum misericordiam
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diff changeset
4032 suam</i>. Consequenter cum dicit <i>dicebant ergo ei: quomodo
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diff changeset
4033 aperti sunt oculi tui?</i>, agitur de inquisitione facti, scilicet
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diff changeset
4034 de ipsa illuminatione, et primo ponitur quaestio Iudaeorum; secundo
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diff changeset
4035 responsio caeci, ibi <i>respondit: ille homo, qui dicitur Iesus,
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diff changeset
4036 lutum fecit</i> et cetera. Dicit ergo: si tu es ille qui caecus
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diff changeset
4037 mendicabas, dic ergo nobis <i>quomodo aperti sunt tibi oculi?</i>
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diff changeset
4038 Sed ista quaestio ex curiositate procedit, quia hunc modum nec ipse
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diff changeset
4039 qui curatus est, nec nos novimus; Eccli. c. III, 24: <i>in pluribus
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diff changeset
4040 operibus eius ne fueris curiosus</i>. Responsio caeci fuit
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diff changeset
4041 mirabilis, unde dicit <i>respondit: ille homo, qui dicitur Iesus,
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diff changeset
4042 lutum fecit, et unxit oculos meos</i> et cetera. In qua primo
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diff changeset
4043 quidem demonstrat personam illuminantem, dicens <i>ille homo qui
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diff changeset
4044 dicitur Iesus</i>. Recte nominat eum hominem, quem hominem noverat,
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diff changeset
4045 et verus homo erat; Phil. c. II, 7: <i>in similitudinem hominum
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diff changeset
4046 factus</i>. Licet autem eum non vidisset, quia caecus ab eo
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diff changeset
4047 recessit, ad Siloe vadens, cognovit eum ex auditu et collocutione
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diff changeset
4048 hominum de ipso. Secundo recitat factum, dicens <i>lutum fecit, et
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diff changeset
4049 unxit oculos meos</i>; ubi se veracem ostendit, non asserens
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diff changeset
4050 incerta. Dominus enim lutum fecerat ex sputo, quod quidem iste
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diff changeset
4051 nescivit; sed lutum factum, et oculis superpositum, per sensum
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4052 tactus didicit; et ideo non dixit lutum fecit ex sputo sed
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diff changeset
4053 simpliciter <i>lutum fecit, et unxit oculos meos</i>; I Io. c. I,
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diff changeset
4054 1: <i>quod audivimus, quod vidimus oculis nostris, et perspeximus,
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diff changeset
4055 et manus nostrae contrectaverunt (...) testamur et annuntiamus
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diff changeset
4056 vobis</i>. Tertio refert mandatum dicens <i>et dixit mihi</i>,
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diff changeset
4057 scilicet Iesus, <i>vade ad natatoria Siloe, et lava</i>. Hoc etiam
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4058 nobis necessarium est; nam si volumus mundari a caecitate cordis,
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diff changeset
4059 oportet quod spiritualiter lavemur; Is. I, 16: <i>lavamini, mundi
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diff changeset
4060 estote</i>. Quarto commendat suam obedientiam, dicens <i>et abii,
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diff changeset
4061 et lavi</i>, quasi diceret: ex quo mandatum audivi, desiderio
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diff changeset
4062 visionis ductus, executus sum mandatum. Neque mirum: quia dicitur
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diff changeset
4063 Prov. VI, 23: <i>mandatum</i>, scilicet impletum, <i>lucerna est,
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4064 et lex lux</i>. Quinto confitetur beneficii effectum, dicens <i>et
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diff changeset
4065 vidi</i>. Et recte post obedientiam illuminatur: quia, ut dicitur
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parents: 30
diff changeset
4066 Act. V, 32, <i>dabit spiritum sanctum obedientibus sibi</i>. Vide
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parents: 30
diff changeset
4067 caeci constantiam. Nam, ut Augustinus dicit, <i>ecce annuntiator
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parents: 30
diff changeset
4068 factus est gratiae, ecce evangelizat et confitetur Iudaeis</i>.
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parents: 30
diff changeset
4069 Caecus ille confitebatur, et cor impiorum stringebatur, quia non
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parents: 30
diff changeset
4070 habebant lumen, scilicet in corde, quod ille habebat in facie.
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parents: 30
diff changeset
4071 Consequenter cum dicit <i>et dixerunt ei: ubi est ille?</i> Ponitur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4072 inquisitio de persona illuminantis; et primo ponitur Iudaeorum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
4073 quaestio, cum dicunt <i>ubi est ille?</i> Malitiose interrogant
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4074 occisionem meditantes; iam enim adversus Christum conspiraverant;
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parents: 30
diff changeset
4075 supra VIII, 40: <i>nunc autem quaeritis me interficere?</i> Secundo
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parents: 30
diff changeset
4076 ponitur caeci responsio, cum ait <i>nescio</i>. Ut Augustinus
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parents: 30
diff changeset
4077 dicit, ex verbis apparet quod sicut corporaliter in ipso gestum
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parents: 30
diff changeset
4078 fuit, ita spiritualiter diversis temporibus repraesentatur. Nam
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parents: 30
diff changeset
4079 adhuc primo linitur caecus, et post lotus videt. Et inunctio quidem
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parents: 30
diff changeset
4080 inchoationem sanitatis corporalis repraesentat; lotio autem
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ht
parents: 30
diff changeset
4081 perfectam consequitur sanitatem. Specialiter autem inunctio efficit
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ht
parents: 30
diff changeset
4082 catechumenum; lotio, scilicet Baptismus, perficit et illuminat. Sic
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parents: 30
diff changeset
4083 ergo diversa diversis temporibus repraesentatur fides. Nam per hoc
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parents: 30
diff changeset
4084 quod dicit <i>nescio</i>, repraesentatur fides imperfecta in
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parents: 30
diff changeset
4085 catechumenis; supra IV: <i>vos adoratis quod nescitis</i>. Potest
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parents: 30
diff changeset
4086 etiam per hoc significari fides nostra; I Cor. XIII, 9: <i>ex parte
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ht
parents: 30
diff changeset
4087 enim cognoscimus et ex parte prophetamus</i>. Consequenter cum
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parents: 30
diff changeset
4088 subditur <i>adducunt eum ad Pharisaeos</i>, agitur de inquisitione,
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parents: 30
diff changeset
4089 et primo inquirunt a caeco; secundo a parentibus, ibi <i>non
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parents: 30
diff changeset
4090 crediderunt ergo Iudaei</i>. Circa primum tria facit. Primo
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ht
parents: 30
diff changeset
4091 praesentatur inquirendus; secundo ponitur inquirentium intentio;
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parents: 30
diff changeset
4092 tertio ponitur ipsa inquisitio. Inquirendus autem, scil. caecus,
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ht
parents: 30
diff changeset
4093 praesentatur a populo Pharisaeis; unde <i>adducunt</i>, scilicet
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4094 turbae, <i>eum qui caecus fuerat, ad Pharisaeos</i>; et hoc ideo,
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parents: 30
diff changeset
4095 quia quaesierant ab eo ubi esset Iesus, ut si eum invenirent
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parents: 30
diff changeset
4096 ducerent eum ad Pharisaeos, damnandum propter solutionem sabbati.
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parents: 30
diff changeset
4097 Quia vero Christum non habuerunt, ducunt caecum, ut eum vehementius
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parents: 30
diff changeset
4098 interrogantes, cogant importunitate vel timore aliquid falsitatis
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parents: 30
diff changeset
4099 contra Christum confingere; Ier. V, 5: <i>ibo ergo ad optimates;
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parents: 30
diff changeset
4100 ipsi enim cognoverunt viam domini, iudicium Dei sui; et ecce hi
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parents: 30
diff changeset
4101 magis confregerunt iugum, ruperunt vincula</i>. Intentionem autem
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parents: 30
diff changeset
4102 eorum Evangelista perversam esse ostendit, dicens <i>erat autem
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parents: 30
diff changeset
4103 sabbatum quando lutum fecit</i>. Hoc dicit, ut eorum malam mentem
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parents: 30
diff changeset
4104 demonstret, et causam propter quam eum quaerebant; ut scilicet
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parents: 30
diff changeset
4105 occasionem contra eum invenirent, et detraherent miraculo per
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4106 aestimatam legis praevaricationem; cum tamen, Matth. XII, 8,
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parents: 30
diff changeset
4107 dicatur quod <i>dominus est filius hominis etiam sabbati</i>.
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parents: 30
diff changeset
4108 Examinatio autem fit a Pharisaeis, cum dicitur <i>iterum ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4109 interrogabant eum Pharisaei</i>, etc., et primo interrogant de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4110 facto; secundo de persona facientis, ibi <i>dicebant ergo ex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4111 Pharisaeis quidam</i>. Circa primum duo facit. Primo ponitur eorum
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parents: 30
diff changeset
4112 interrogatio; secundo caeci responsio. Interrogant autem eum de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4113 materia consecutae visionis: unde <i>iterum interrogabant eum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4114 Pharisaei</i> etc.: non ut scirent, sed ut calumniam inferrent et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4115 falsitatem imponerent. Respondit autem caecus, non dictis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4116 contraria, nec dissona veritati. Unde <i>ille</i>, scilicet caecus,
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parents: 30
diff changeset
4117 <i>dixit eis: lutum posuit mihi super oculos</i>. Ubi primo
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parents: 30
diff changeset
4118 admiranda est caeci constantia; nam etsi coram turbis, a quibus
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parents: 30
diff changeset
4119 sine periculo interrogabatur, veritatem dixerat, non magnum
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parents: 30
diff changeset
4120 videbatur; sed hoc mirae est constantiae quod in ampliori periculo
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parents: 30
diff changeset
4121 constitutus, scilicet coram Pharisaeis, neque negat, neque
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parents: 30
diff changeset
4122 contraria dicit prioribus, secundum illud Ps. CXVIII, 46:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4123 <i>loquebar de testimoniis tuis in conspectu regum, et non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4124 confundebar</i>. Secundo admiranda est eius industria; nam mores
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4125 recitantium servat, qui primo diffuse et cum circumstantiis omnibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4126 referunt; et si secundo referri oporteat, succinctius loquuntur.
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parents: 30
diff changeset
4127 Unde neque nomen dicentis expressit, neque quoniam: <i>dixit mihi:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4128 vade et lava</i>, sed confestim solam substantiam facti tangens,
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parents: 30
diff changeset
4129 dicit <i>lutum fecit</i>. Consequenter cum subditur <i>dicebant
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parents: 30
diff changeset
4130 ergo ex Pharisaeis quidam</i> etc., fit inquisitio de persona
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parents: 30
diff changeset
4131 illuminantis, et primo ponuntur diversae sententiae Pharisaeorum de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4132 Christo; secundo exquiritur sententia caeci, ibi <i>dicunt ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4133 caeco iterum</i>. Circa primum tria facit. Primo ponit opinionem
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parents: 30
diff changeset
4134 Christum blasphemantium; secundo opinionem eum commendantium; et
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parents: 30
diff changeset
4135 tertio concludit, quod inter eos erat schisma et dissidium. Circa
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parents: 30
diff changeset
4136 primum sciendum est, quod illi qui malitiose contra aliquem agunt,
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parents: 30
diff changeset
4137 tacent, si quid boni in facto eius vident; et mala, si qua
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parents: 30
diff changeset
4138 videntur, manifestant, etiam bonum in malum convertentes; secundum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4139 illud Eccli. XI, 33: <i>bona in mala convertens insidiatur, et in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4140 electis imponet maculam</i>. Quod et isti faciunt; nam id quod
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parents: 30
diff changeset
4141 videbatur bonum, scil. caeci illuminationem, subticentes, quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4142 contra Christum esse poterat, manifestant, scilicet solutionem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4143 sabbati. Unde <i>dicebant quidam ex Pharisaeis</i>, scilicet
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4144 malitiosi et pravi, <i>non est hic homo a Deo, qui sabbatum non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4145 custodit</i>; cum tamen Christus sabbatum servaret. Dominus enim
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4146 prohibens operari in sabbato, intendit de opere servili, quod est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4147 peccatum; supra VIII, 34: <i>qui facit peccatum, servus est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4148 peccati</i>. Ergo qui facit opera peccati in sabbato, solvit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4149 sabbatum. Christus ergo qui sine peccato erat, potius sabbatum,
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parents: 30
diff changeset
4150 quam ipsi, custodiebat. Commendantium autem opinio ponitur, cum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4151 subdit <i>quomodo potest homo peccator haec signa facere?</i> Isti
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parents: 30
diff changeset
4152 enim aliquam fidem ex signis conceperant et imperfecte et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4153 imbecilliter erant dispositi; quia ex timore Pharisaeorum et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4154 principum, quasi sub dubio proponunt, dicentes <i>quomodo potest
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4155 homo peccator haec signa facere?</i> Infra XII, 42, dicitur, quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4156 <i>multi ex principibus crediderunt in eum, sed propter Pharisaeos
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parents: 30
diff changeset
4157 non confitebantur</i>. Qui tamen potius debuissent ostendere
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parents: 30
diff changeset
4158 qualiter sabbatum non solveret, et convenienter respondere pro
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4159 Iesu. Dissidium autem concludit inter eos, dicens <i>et schisma
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4160 erat inter eos</i>: quod scilicet fuerat etiam inter populos; et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4161 hoc erat signum interitus illorum; Oseae X, 2: <i>divisum est cor
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4162 eorum, nunc interibunt</i>; Matth. XII, 25: <i>omne regnum in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4163 seipsum divisum, desolabitur</i>. Consequenter inquirunt sententiam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4164 a caeco, et dicunt <i>tu quid dicis de illo qui aperuit oculos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4165 tuos?</i> Et primo ponitur Pharisaeorum interrogatio; secundo caeci
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4166 responsio. Interrogant quidem cum dicunt <i>tu quid dicis de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4167 illo?</i> Quae quidem interrogatio, secundum Chrysostomum, non est
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4168 eorum qui Christum blasphemabant, sed eorum qui commendabant. Et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4169 hoc apparet ex modo interrogandi. Unde commemorant ei receptum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4170 beneficium, dicentes <i>tu quid dicis de illo qui aperuit oculos
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4171 tuos?</i> Alioquin si alii interrogassent, non hoc dixissent, sed
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4172 potius, qui solvit sabbatum. Ideo autem beneficium commemorant, ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4173 eum gratum reddentes, inducant ad Christi praedicationem. Secundum
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parents: 30
diff changeset
4174 autem Augustinum, est interrogatio adversariorum, volentium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4175 calumniari hominem qui constanter veritatem confitebatur, vel ut ex
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4176 timore mutaret sententiam, vel saltem ut eum de synagoga eiicerent.
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4177 Responsio autem caeci constans ponitur: unde subdit <i>ille autem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4178 dixit, quia propheta est</i>. Licet enim adhuc, quasi inunctus in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4179 corde, Dei filium nondum confiteretur, constanter tamen quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4180 sentiebat expressit, non tamen mentitus est. Nam ipse dominus de se
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parents: 30
diff changeset
4181 dixit Mc. VI, 4 et Matth. XIII, 57: <i>non est propheta sine honore
495930650732 to XML, fix initial link by hand
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diff changeset
4182 nisi in patria sua</i>; Deut. XVIII, 15: <i>prophetam suscitabit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4183 vobis Deus, ipsum audietis</i>. Consequenter cum dicit <i>non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4184 crediderunt ergo Iudaei de illo</i>, agitur de inquisitione a
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parents: 30
diff changeset
4185 parentibus, et primo ponitur causa inquisitionis; secundo subditur
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parents: 30
diff changeset
4186 interrogatio, ibi <i>et interrogaverunt</i>; tertio adhibetur
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parents: 30
diff changeset
4187 responsio, ibi <i>responderunt ergo eis</i>; quarto assignatur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4188 responsionis ratio, ibi <i>hoc dixerunt parentes eius</i>. Causa
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parents: 30
diff changeset
4189 autem secundae inquisitionis fuit infidelitas Pharisaeorum. Et hoc
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parents: 30
diff changeset
4190 est quod dicit <i>non crediderunt ergo de illo</i>, scilicet
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diff changeset
4191 Pharisaei, <i>quod caecus natus fuisset, et vidisset, donec
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4192 vocaverunt parentes eius</i>, scilicet caeci, qui viderat. Hoc
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4193 quidem faciunt volentes annullare Christi miraculum, ne perdant
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diff changeset
4194 gloriam suam; supra V, 44: <i>quomodo potestis credere, qui gloriam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4195 ab invicem accipitis?</i> Inquisitio autem ponitur a Pharisaeis ad
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parents: 30
diff changeset
4196 parentes: ubi tria proponunt. Primo de persona filii, dicentes
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diff changeset
4197 <i>hic est filius vester?</i> Quasi dicerent: numquid est hic?
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diff changeset
4198 Secundo de eius caecitate: unde subdunt <i>quem dicitis quia natus
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diff changeset
4199 est caecus?</i> Non dicunt, qui quandoque fuit caecus sed <i>quem
495930650732 to XML, fix initial link by hand
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diff changeset
4200 dicitis</i>; quasi dicerent: hoc confingitis. Numquid hoc est
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diff changeset
4201 verum? Sed, o inquinati. Quis pater eligeret talia mentiri de
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4202 filio? Conantur enim per hoc eos ad negationem ducere. Tertio
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4203 quaerunt de modo consecutae visionis, dicentes <i>quomodo ergo nunc
495930650732 to XML, fix initial link by hand
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diff changeset
4204 videt?</i> Quasi dicant: aut hoc est falsum quod nunc videat, aut
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parents: 30
diff changeset
4205 primum quod caecus fuerat; sed constat hoc esse verum, quod videt:
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diff changeset
4206 falsum ergo fuit quod caecum eum dicebant; Eccli. c. XIII, 14:
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diff changeset
4207 <i>ex multa enim loquela tentabit te, et subridens interrogabit te
495930650732 to XML, fix initial link by hand
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diff changeset
4208 de absconditis tuis</i>. Responsio parentum ponitur consequenter,
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diff changeset
4209 cum dicit <i>responderunt eis parentes eius</i> et cetera. De
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parents: 30
diff changeset
4210 tribus autem interrogaverant Pharisaei; sed de duobus constanter
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parents: 30
diff changeset
4211 respondent, et de tertio remittunt ad filium. Primo quidem
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diff changeset
4212 confitentur primum, scilicet quod filius eorum sit: unde dicunt
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diff changeset
4213 <i>scimus quia hic est filius noster</i>. Item confitentur
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diff changeset
4214 secundum, cum subdunt <i>et quia caecus natus est</i>. In quo patet
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diff changeset
4215 quod veritas semper vincit mendacium. Unde in apocryphis Esdrae
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diff changeset
4216 dicitur, quod <i>veritas super omnia vincit</i>. Tertium autem,
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diff changeset
4217 scilicet qualiter vidit, dicunt <i>quomodo autem nunc videat,
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diff changeset
4218 nescimus</i>. Secundo de persona illuminante, cum subdunt <i>aut
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diff changeset
4219 quis aperuit oculos eius, nos nescimus</i>. Hoc ideo dicunt, quia
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diff changeset
4220 inquisitio fiebat contra personam illuminantem. Et ideo remittunt
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diff changeset
4221 ad filium, dicentes <i>ipsum interrogate: aetatem habet, ipse de se
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diff changeset
4222 loquatur</i>; quasi dicant: etsi genuimus eum caecum, non tamen
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diff changeset
4223 mutum; unde loqui potest pro se in causa. Quod quidem dispensative
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diff changeset
4224 factum est, ut, dum parentes confitentur quod sciunt, et caecus
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diff changeset
4225 confirmat qui est curatus, veritas miraculi magis appareret. Ratio
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diff changeset
4226 autem responsionis ponitur, cum subdit <i>hoc dixerunt parentes
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diff changeset
4227 eius</i>, quoniam timebant Iudaeos: adhuc enim imperfecti erant,
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diff changeset
4228 nec adimplere ausi quod dicit dominus, Matth. X, 28: <i>nolite
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diff changeset
4229 timere eos qui occidunt corpus</i>. Causa autem timoris fuit,
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diff changeset
4230 <i>quia iam conspiraverant Iudaei, ut si quis eum confiteretur esse
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diff changeset
4231 Christum, extra synagogam fieret</i>. Infra XVI, 1: <i>haec locutus
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diff changeset
4232 sum vobis, ut non scandalizemini: absque synagogis facient vos</i>.
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diff changeset
4233 Et, ut dicit Augustinus, iam non erat malum fieri extra synagogam:
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diff changeset
4234 nam quos illi repellebant, Christus recipiebat.</p>
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diff changeset
4235 <br />
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diff changeset
4236 <div class="D">Lectio 3</div>
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diff changeset
4237 <p title="Super Io., cap. 9 l. 3"><a name="87481"><span class=
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diff changeset
4238 "ref">[87481] Super Io., cap. 9 l. 3</span></a> Posita supra
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diff changeset
4239 inquisitione negotii, scilicet a caeco et parentibus, hic
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diff changeset
4240 persuadent negare veritatem, et afferre falsitatem, et primo
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diff changeset
4241 persuadent veritatis negationem; secundo irrogant maledictionem;
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diff changeset
4242 tertio inferunt condemnationem. Secundum ibi <i>maledixerunt ergo
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diff changeset
4243 ei</i>; tertium ibi <i>responderunt et dixerunt ei: in peccatis
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diff changeset
4244 natus es totus</i>. Circa primum duo facit. Primo ostendit quomodo
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diff changeset
4245 persuadent ei veritatem negare; secundo quomodo iterato
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diff changeset
4246 interrogant, ut calumniam possint inferre, ibi <i>dixerunt ergo
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diff changeset
4247 illi: quid fecit tibi?</i> Circa primum duo facit. Primo proponit
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diff changeset
4248 eorum malitiam; secundo caeci constantiam, ibi <i>dixit ergo
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diff changeset
4249 ille</i>. Malitia Pharisaeorum ostenditur in veritatis negandae
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diff changeset
4250 persuasione. Constantia caeci apparet in firma veritatis
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diff changeset
4251 confessione. Dicit ergo, quantum ad primum, <i>vocaverunt ergo</i>,
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diff changeset
4252 scilicet Pharisaei, <i>rursum hominem qui fuerat caecus</i>: nam
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diff changeset
4253 parentes interrogati remiserant eos ad caecum, <i>et dixerunt ei:
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diff changeset
4254 da gloriam Deo</i>. Unum dicunt, sed aliud intendunt. Intendunt
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diff changeset
4255 quidem ut cogant eum dicere, se non fuisse illuminatum a Christo,
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diff changeset
4256 vel, si hoc non possunt, saltem confiteatur se ab eo aliquo
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diff changeset
4257 maleficio curatum. Hoc tamen non aperte dicunt; sed tacite et sub
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diff changeset
4258 praetextu religionis. Ad hoc enim inducere volunt dicentes <i>da
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diff changeset
4259 gloriam Deo</i>; quasi dicant: illuminatus es; sed hoc non est nisi
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diff changeset
4260 a Deo: ergo hoc nulli alii attribuas nisi Deo, et non isti,
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diff changeset
4261 scilicet Christo, quia si hoc facis, ostendis te non accepisse a
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diff changeset
4262 Deo curationis beneficium, quia Deus per peccatores non operatur
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diff changeset
4263 miracula. Unde subdunt <i>nos scimus quia hic homo peccator
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diff changeset
4264 est</i>; quasi dicerent: confitere quoniam hic nihil operatus est,
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diff changeset
4265 nega quod accepisti. Sed, ut Augustinus dicit, si hoc fecisset, non
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diff changeset
4266 dedisset gloriam Deo, sed potius ingratus existens blasphemasset.
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diff changeset
4267 Sed vere mendacium locutus est stylus Pharisaeorum, dicentium
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diff changeset
4268 <i>nos scimus quoniam hic homo peccator est</i>; nam supra VIII, v.
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diff changeset
4269 46, eumdem de peccato arguere non potuerunt, cum dixit: <i>quis ex
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diff changeset
4270 vobis arguet me de peccato?</i> Nec mirum, quia hoc dicitur I Petr.
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diff changeset
4271 II, 22: <i>peccatum non fecit, nec inventus est dolus in ore
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diff changeset
4272 eius</i>. Hic ponitur caeci constantia: nam stomachatus contra
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diff changeset
4273 Pharisaeorum duritiam, et impatiens ad verba eorum, cum veritatis
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diff changeset
4274 assertione dicit <i>si peccator est, nescio</i>. Sed, cum supra
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diff changeset
4275 dixerit <i>quia propheta est</i>, numquid hoc propter timorem quasi
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diff changeset
4276 dubitans dicit <i>si peccator est, nescio?</i> Absit; sed quasi
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diff changeset
4277 indignatus Pharisaeos irridens. Quasi dicat: vos asseritis eum
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diff changeset
4278 peccatorem; sed hoc ego nescio quod sit peccator, et miror quod hoc
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diff changeset
4279 asseritis, quia opus fecit quod non videtur esse peccatoris,
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diff changeset
4280 <i>quia caecus cum essem, modo video</i>, eius beneficio. Secundum
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diff changeset
4281 Augustinum, hoc dicit ut neque pateretur calumniam, neque veritatem
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diff changeset
4282 subcelaret. Fortassis enim si dixisset, scio eum iustum, quod verum
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diff changeset
4283 erat, calumniati fuissent eum. Sed, secundum Chrysostomum, ideo hoc
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diff changeset
4284 dixit ut daret eis maius testimonium, scilicet ipsius miraculosae
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diff changeset
4285 operationis, et suam responsionem faceret fide dignam ab accepto
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diff changeset
4286 beneficio. Hic iterato interrogant, ut calumniam inferant, et primo
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diff changeset
4287 ponitur dolosa Pharisaeorum interrogatio; secundo respondentis
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diff changeset
4288 caeci derisio, ibi <i>respondit eis</i> et cetera. Dicit ergo
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diff changeset
4289 quantum ad primum, <i>dixerunt ergo illi: quid fecit tibi?</i> Quia
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diff changeset
4290 enim caecus confessus fuerat se a Christo visum recepisse, quod
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diff changeset
4291 isti non quaerebant, sed potius in ipso modo faciendi, contra
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diff changeset
4292 Christum calumniam inferre intendebant. Ideo non dicunt, qualiter
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diff changeset
4293 vidisti? Sed <i>quomodo aperuit tibi oculos?</i> Quasi dicant:
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diff changeset
4294 numquid aliquo praestigio seu maleficio hoc fecit? Secundum illud
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diff changeset
4295 Ps. XXXVII, 13: <i>qui quaerebant mala mihi, locuti sunt vanitates,
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diff changeset
4296 et dolos tota die meditabantur</i>. Hic ponitur responsio: quia
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diff changeset
4297 enim caecus quasi iam viderat, ideo non remisse, sed audacter de
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diff changeset
4298 reliquo eis loquitur. Unde primo irridet Pharisaeorum iteratam
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diff changeset
4299 interrogationem, dicens <i>dixi vobis iam, et audistis: quid iterum
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diff changeset
4300 vultis audire?</i> Quasi dicat: ex quo semel dixi vobis, <i>quid
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diff changeset
4301 iterum vultis audire?</i> Hoc enim insipientis est. Videtur enim
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diff changeset
4302 quod non attenditis ad ea quae dicuntur. Unde non est ultra
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diff changeset
4303 respondendum vobis, inaniter interrogantibus, et cavillari potius
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diff changeset
4304 quam discere volentibus; Eccli. XXII, v. 9: <i>cum dormiente
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diff changeset
4305 loquitur qui narrat stulto sapientiam: et in fine narrationis
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diff changeset
4306 dicit: quis est hic?</i> Secundo deridet praesumptuosam
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diff changeset
4307 Pharisaeorum intentionem, dicens <i>numquid et vos vultis discipuli
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diff changeset
4308 eius fieri?</i> Quando enim aliquis diligenter inquirit: aut hoc
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diff changeset
4309 facit bona intentione, ut scilicet ei adhaereat, aut mala, ut eum
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diff changeset
4310 condemnet. Quia ergo isti diligenter quaerebant, et caecus non
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diff changeset
4311 ausus est eis imponere quod mala intentione quaererent, declinat ad
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diff changeset
4312 aliam partem, dicens <i>numquid et vos vultis discipuli eius
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diff changeset
4313 fieri?</i> Quasi dicat: si non quaeritis malitiose, ergo vultis
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diff changeset
4314 adhaerere ei; Ier. XIII, 23: <i>si mutare potest Aethiops pellem
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diff changeset
4315 suam, aut pardus varietates suas; et vos poteritis bene facere</i>.
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diff changeset
4316 Et, ut Augustinus dicit, illuminatus libenter volebat istos
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diff changeset
4317 illuminare. Unde signanter dicit <i>et vos</i>, quasi se innuens
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diff changeset
4318 discipulum; quasi dicat: <i>numquid et vos vultis</i>, ut et ego
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diff changeset
4319 sum, <i>discipuli eius fieri?</i> Ego iam video, vestrae
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diff changeset
4320 illuminationi non invideo. Et, ut Chrysostomus dicit, ex ista caeci
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diff changeset
4321 constantia apparet quam forte quid sit veritas, quae si despectos
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diff changeset
4322 assumpserit, claros et fortes eos facit. Et quam imbecille quid sit
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diff changeset
4323 mendacium, quod etsi cum fortibus fuerit, imbecilles eos monstrat
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diff changeset
4324 et reddit. Hic irrogatur caeco a Pharisaeis maledictio, et primo
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diff changeset
4325 ponitur Pharisaeorum ad caecum maledictio; secundo caeci ad
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diff changeset
4326 Pharisaeos redargutio, ibi <i>respondit ille</i>. Circa primum duo
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diff changeset
4327 facit. Primo ponitur Pharisaeorum maledictio; secundo maledictionis
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diff changeset
4328 occasio, ibi <i>nos autem Moysi discipuli sumus</i>. Dicit ergo
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diff changeset
4329 quantum ad primum: <i>maledixerunt ei</i>, scilicet Pharisaei
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diff changeset
4330 caeco, et <i>dixerunt: tu discipulus eius sis</i>. Quae quidem
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diff changeset
4331 maledictio est, si pravum cor eorum discutias, non si verba
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diff changeset
4332 perpendas: immo est summa benedictio. Et tale maledictum sit super
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diff changeset
4333 nos, et super filios nostros; supra VIII, v. 31: <i>vere discipuli
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diff changeset
4334 mei eritis, si manseritis in sermone meo</i>. Ideo tamen
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diff changeset
4335 Evangelista dixit <i>maledixerunt</i>, quia ex malo eorum corde
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diff changeset
4336 procedebant; Prov. XXVI, 23: <i>quomodo si ornare velis vas fictile
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diff changeset
4337 argento sordido, sic labia tumentia cum pessimo corde sociata</i>.
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diff changeset
4338 Et de hac maledictione dicitur in Ps. CVIII, v. 28: <i>maledicent
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diff changeset
4339 illi, et ut benedices</i>; et Matth. V, 11: <i>beati eritis cum
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diff changeset
4340 maledixerint vobis</i> et cetera. Causam maledictionis subiungit
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diff changeset
4341 consequenter cum dicit <i>nos autem Moysi discipuli sumus</i>.
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diff changeset
4342 Reputabant enim maledictionem quod caecus dixerat eis, quod fierent
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diff changeset
4343 discipuli Christi; cum ipsi gloriarentur se esse discipulos Moysi,
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diff changeset
4344 quem maiorem reputabant. Et ideo primo proponunt suam conditionem,
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diff changeset
4345 dicentes <i>nos autem Moysi discipuli sumus</i>. Eccli. XXIV, 33:
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diff changeset
4346 <i>legem mandavit Moyses in primitiis iustitiarum</i> et cetera.
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diff changeset
4347 Sed falsa est eorum gloria, quia nec eum sequebantur, nec praecepta
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diff changeset
4348 eius implebant; supra V, 46: <i>si crederetis Moysi, crederetis
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diff changeset
4349 forsitan et mihi</i>; quasi dicat: nec sequimini servum, et deorsum
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diff changeset
4350 ponitis contra dominum. Secundo extollunt Moysi dignitatem, cum
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diff changeset
4351 dicunt <i>nos scimus quia Moysi locutus est Deus</i>. In quo verum
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diff changeset
4352 dicunt, quia, ut dicitur Ex. XXXIII, 11, <i>loquebatur dominus
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diff changeset
4353 Moysi facie ad faciem, sicut loqui solet homo ad amicum suum</i>;
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diff changeset
4354 et Num. XII, 6, dicit dominus: <i>si fuerit inter vos propheta
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diff changeset
4355 domini, in visione apparebo ei, vel per somnium loquar ad illum. At
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diff changeset
4356 non talis servus meus Moyses, qui in omni domo mea fidelissimus
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diff changeset
4357 est: ore enim ad os loquor ei</i>. Unde excellentiori modo
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diff changeset
4358 loquebatur cum eo quam cum aliis prophetis. Et de hac locutione hic
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diff changeset
4359 ipsi loquuntur. Constat autem quod cum ad Moysem Deus loqueretur
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diff changeset
4360 verbum suum, quod dignitas Moysi est ex verbo Dei. Et sic verbum
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diff changeset
4361 maioris dignitatis est quam Moyses; Hebr. c. III, 3: <i>amplioris
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diff changeset
4362 gloriae iste</i>, scilicet Christus, <i>prae Moyse dignus habitus
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diff changeset
4363 est, quanto ampliorem honorem habet domus, qui aedificavit
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diff changeset
4364 illam</i>. Tertio occulte insinuant Christi dignitatem, cum dicit
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parents: 30
diff changeset
4365 <i>hunc autem</i>, scilicet Christum, <i>nescimus unde sit</i>:
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parents: 30
diff changeset
4366 quod quidem verum est, non tamen secundum eorum intentionem.
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parents: 30
diff changeset
4367 Nesciebant enim patrem, unde Christus erat; supra VIII, 19:
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parents: 30
diff changeset
4368 <i>neque me scitis, neque patrem meum</i>. Sed falsum est quantum
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parents: 30
diff changeset
4369 ad eorum intentionem. Dixerunt enim <i>hunc autem nescimus unde
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parents: 30
diff changeset
4370 sit</i>; quasi dicant: nullius auctoritatis est, et quasi
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parents: 30
diff changeset
4371 apocryphum, ita ut non constet de eo an a Deo venerit; per quod
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parents: 30
diff changeset
4372 videbantur ei imponere illud Ier. XXIII, v. 21: <i>non mittebam
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parents: 30
diff changeset
4373 eos, et ipsi currebant</i>. Hic ponitur caeci contra Pharisaeos
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parents: 30
diff changeset
4374 argutio, et primo admiratur eorum duritiam; secundo confutat eorum
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parents: 30
diff changeset
4375 falsitatem, ibi <i>scimus autem quia peccatores Deus non audit</i>.
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parents: 30
diff changeset
4376 Sciendum autem circa primum, quod non ea quae frequenter fiunt, et
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parents: 30
diff changeset
4377 secundum communem modum miramur; sed insolita et ardua, sive bona,
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parents: 30
diff changeset
4378 sive mala sint, admiramur. Nam insolita bona et ardua admiramur,
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parents: 30
diff changeset
4379 secundum illud Esther XV, 17: <i>valde enim admirabilis es, domine,
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parents: 30
diff changeset
4380 et facies tua plena est gratiarum</i>. Admiramur etiam ardua mala,
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parents: 30
diff changeset
4381 secundum illud Ier. II, 12: <i>super hoc obstupescite, caeli (...)
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parents: 30
diff changeset
4382 duo enim mala fecit populus meus</i>. Secundum hoc ergo respondens
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parents: 30
diff changeset
4383 caecus, dixit eis <i>in hoc mirabile est quia vos nescitis unde
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parents: 30
diff changeset
4384 sit</i>, quasi dicat: si aliquem parvum et nobis similem non
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parents: 30
diff changeset
4385 reputaretis alicuius auctoritatis, non esset mirandum; sed quia
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parents: 30
diff changeset
4386 videtis expressum et evidens signum divinae virtutis in Christo, et
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parents: 30
diff changeset
4387 dicitis quia vos nescitis unde sit, valde mirabile est, praesertim
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diff changeset
4388 quia aperuit mihi oculos. Falsitatem eorum confutat dicens
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diff changeset
4389 <i>scimus autem quia peccatores Deus non audit</i>. Utitur tali
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parents: 30
diff changeset
4390 ratione. Quemcumque Deus audit, est a Deo; sed Deus exaudivit
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parents: 30
diff changeset
4391 Christum: ergo est a Deo. Primo ergo ponit primam; secundo assumit
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parents: 30
diff changeset
4392 minorem, ibi <i>a saeculo non est auditum</i> etc.; et tertio
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parents: 30
diff changeset
4393 infert conclusionem, ibi <i>si non esset hic a Deo, non poterat
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parents: 30
diff changeset
4394 facere quidquam</i>. Circa primum duo facit. Primo insinuat quos
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parents: 30
diff changeset
4395 Deus non audiat; secundo ostendit quos Deus audiat, ibi <i>sed si
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parents: 30
diff changeset
4396 quis Dei cultor est (...) hunc exaudit</i>. Non audit autem Deus
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parents: 30
diff changeset
4397 peccatores; et quantum ad hoc dicit <i>scimus quia peccatores Deus
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parents: 30
diff changeset
4398 non audit</i>, quasi dicat: in ista opinione ego et vos
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parents: 30
diff changeset
4399 consentimus, quod non exaudiantur peccatores a Deo. Unde in Ps.
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parents: 30
diff changeset
4400 XVII, 42: <i>clamaverunt ad dominum, et non exaudivit eos</i>;
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parents: 30
diff changeset
4401 Prov. I, 28: <i>tunc invocabunt me, et non audiam</i>. Sed contra.
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parents: 30
diff changeset
4402 II Paral. VI, 36: <i>si autem peccaverint tibi</i> neque enim est
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parents: 30
diff changeset
4403 homo qui non peccet, (...) <i>et reversi fuerint ad te in toto
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parents: 30
diff changeset
4404 corde suo (...) aperiantur, quaeso, oculi tui, et aures tuae
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parents: 30
diff changeset
4405 intentae sint ad orationem quae fit in loco isto</i>. Lc. XVIII,
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parents: 30
diff changeset
4406 14, de publicano dicitur, quod <i>descendit iustificatus in domum
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parents: 30
diff changeset
4407 suam</i>. Et propter hoc dicit Augustinus, quod caecus iste adhuc
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parents: 30
diff changeset
4408 loquitur ut inunctus, nondum perfecte sciens. Nam et peccatores
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parents: 30
diff changeset
4409 exaudit Deus, alias frustra publicanus diceret: <i>domine Deus,
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parents: 30
diff changeset
4410 propitius esto mihi peccatori</i>. Si autem verbum caeci salvare
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parents: 30
diff changeset
4411 volumus, dicendum est, quod Deus non exaudivit peccatores in
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parents: 30
diff changeset
4412 peccatis persistentes; exaudivit tamen peccatores de peccatis
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parents: 30
diff changeset
4413 poenitentes, qui magis sunt computandi in numero poenitentium, quam
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parents: 30
diff changeset
4414 peccatorum. Sed insurgit dubitatio. Constat enim quod miracula non
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parents: 30
diff changeset
4415 fiunt ab hominibus propria virtute, sed per orationem. Peccatores
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parents: 30
diff changeset
4416 autem frequenter miracula faciunt, secundum illud Matth. VII, 22:
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diff changeset
4417 <i>nonne in nomine tuo prophetavimus (...) et virtutes multas
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diff changeset
4418 fecimus?</i> Et tamen Deus non novit eos. Non videtur ergo verum
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parents: 30
diff changeset
4419 quod caecus dicit <i>scimus quia peccatores Deus non audit</i>. Ad
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diff changeset
4420 hoc est duplex responsio. Una communis. Oratio enim duo habet, quia
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parents: 30
diff changeset
4421 scilicet impetrat, et meretur: quandoque ergo impetrat, et non
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diff changeset
4422 meretur; quandoque autem meretur, et non impetrat. Et sic nihil
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parents: 30
diff changeset
4423 prohibet orationem peccatoris impetrare quod petit, absque hoc quod
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parents: 30
diff changeset
4424 mereatur. Sic ergo Deus audit peccatores, non per modum meriti, sed
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parents: 30
diff changeset
4425 inquantum ex divina virtute, quam praedicant, impetrant quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4426 petunt. Alia est specialis, in casu isto quo loquebatur, scilicet
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parents: 30
diff changeset
4427 quando miraculum factum notificabat personam Christi. Sciendum est
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diff changeset
4428 autem, quod omne miraculum factum testimonium quoddam est.
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diff changeset
4429 Quandoque ergo miraculum fit in testimonium veritatis praedicatae;
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parents: 30
diff changeset
4430 quandoque autem in testimonium personae facientis. Est autem
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parents: 30
diff changeset
4431 attendendum, quod nullum verum miraculum fit nisi virtute divina;
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parents: 30
diff changeset
4432 et quod Deus numquam est testis mendacii. Dico ergo quod,
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parents: 30
diff changeset
4433 quandocumque miraculum fit in testimonium doctrinae praedicatae,
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parents: 30
diff changeset
4434 necessarium est doctrinam illam esse veram, etsi persona praedicans
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parents: 30
diff changeset
4435 non sit bona. Quando etiam fit in testimonium personae, necesse est
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parents: 30
diff changeset
4436 similiter quod persona illa sit bona. Constat autem quod miracula
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parents: 30
diff changeset
4437 Christi fiebant in testimonium personae eius; supra V, 36: <i>opera
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parents: 30
diff changeset
4438 quae dedit mihi pater ut perficiam ea, testimonium perhibent de
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parents: 30
diff changeset
4439 me</i>. Hoc ergo modo loquendo caecus dixit, quod <i>numquam Deus
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parents: 30
diff changeset
4440 peccatores audit</i>, scilicet quod faciant miracula attestantia
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parents: 30
diff changeset
4441 sanctitati peccatorum. Consequenter cum dicit <i>sed si quis Dei
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parents: 30
diff changeset
4442 cultor est (...) hunc exaudit</i>, ostendit quod iusti exaudiuntur
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parents: 30
diff changeset
4443 a Deo et per modum meriti. Ubi sciendum est, quod operatio
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parents: 30
diff changeset
4444 miraculorum attribuitur fidei; Matth. XXI, 21: <i>si dixeritis huic
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parents: 30
diff changeset
4445 monti, tolle, et iacta te in mare, fiet</i>. Cuius ratio est, quia
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parents: 30
diff changeset
4446 miracula fiunt per omnipotentiam Dei, cui fides innititur: qui ergo
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parents: 30
diff changeset
4447 vult impetrare a Deo aliquid, oportet quod habeat fidem; Iac. I, 6:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4448 <i>postulet autem in fide</i>. Si autem vult merendo impetrare,
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parents: 30
diff changeset
4449 oportet quod faciat Dei voluntatem. Et ista duo hic ponuntur.
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parents: 30
diff changeset
4450 Quantum ad primum dicit <i>sed si quis Dei cultor est</i>, per
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parents: 30
diff changeset
4451 sacrificia et hostias; Is. XIX, 21: <i>colent eum in hostiis</i>
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diff changeset
4452 etc. in his enim consistit cultus latriae, quae fidei attestatur.
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parents: 30
diff changeset
4453 Quantum ad secundum dicit <i>et voluntatem eius facit</i>, implendo
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diff changeset
4454 eius mandatum, <i>hunc exaudit</i>: supple, Deus. Hic assumit
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parents: 30
diff changeset
4455 minorem suae rationis; quasi dicat: ex ipso opere eius, quod adhuc
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parents: 30
diff changeset
4456 nullus hominum fecit, manifestum est quod per operationem Dei hoc
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parents: 30
diff changeset
4457 fecit, et quod exauditus est a Deo; infra XV, 24: <i>si opera non
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parents: 30
diff changeset
4458 fecissem in eis quae nemo alius fecit, peccatum non haberent</i>.
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parents: 30
diff changeset
4459 Hic infert conclusionem; quasi dicat: ex quo talia opera operatur,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4460 manifestum est quod est a Deo. Nam, <i>nisi esset hic a Deo, non
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parents: 30
diff changeset
4461 poterat facere quidquam</i>, scilicet libere, constanter et
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parents: 30
diff changeset
4462 veraciter: quia ut dicitur infra XV, 5: <i>sine me nihil potestis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4463 facere</i>. Hic Pharisaei caecum condemnant. In qua quidem
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parents: 30
diff changeset
4464 condemnatione triplicem defectum sive peccatum incurrunt; scilicet
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4465 mendacii, superbiae et iniustitiae. Mendacii quidem, caecitatem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
4466 improperando; unde dicunt <i>in peccatis natus es totus</i>. Ubi
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parents: 30
diff changeset
4467 sciendum est, Iudaeos huius opinionis fuisse, quod omnes
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parents: 30
diff changeset
4468 infirmitates et adversitates temporales provenirent hominibus
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parents: 30
diff changeset
4469 propter eorum praecedentia peccata; quam quidem opinionem asserit
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parents: 30
diff changeset
4470 Eliphaz dicens, Iob c. IV, 7: <i>recordare, obsecro, quis unquam
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parents: 30
diff changeset
4471 innocens periit, aut quando recti deleti sunt? Quin potius vidi eos
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parents: 30
diff changeset
4472 qui operantur iniquitatem et seminant dolos, et metunt eos, flante
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parents: 30
diff changeset
4473 Deo, periisse</i>. Cuius quidem opinionis ratio est, quia in veteri
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parents: 30
diff changeset
4474 lege et pro bonis praemia temporalia, et pro malis poenae
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parents: 30
diff changeset
4475 temporales promittebantur; Is. I, 19: <i>si volueritis et
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parents: 30
diff changeset
4476 audieritis me, bona terrae comedetis</i>. Videntes ergo quod iste
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parents: 30
diff changeset
4477 homo caecus natus fuerat, credebant quod hoc contigisset ei propter
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parents: 30
diff changeset
4478 sua peccata; et ideo dicunt <i>in peccatis natus es totus</i>. Sed
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parents: 30
diff changeset
4479 falsum dicunt, quia supra, eodem, dominus: <i>neque hic peccavit,
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parents: 30
diff changeset
4480 neque parentes eius</i>; Eccli. XIX, 28: <i>est correctio mendax in
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parents: 30
diff changeset
4481 ira contumeliosi</i>. Addunt autem, <i>totus</i>, ut ostendant quod
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parents: 30
diff changeset
4482 non solum est peccatis inquinatus quantum ad animam, secundum quod
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parents: 30
diff changeset
4483 omnes nascuntur peccatores, sed etiam quod peccatorum vestigia
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diff changeset
4484 appareant in corpore per caecitatem. Vel, secundum Chrysostomum,
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parents: 30
diff changeset
4485 <i>totus</i>, idest, toto tempore vitae tuae, et a primaeva aetate
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parents: 30
diff changeset
4486 in peccatis es. Superbiae vero defectum incurrunt, contemnendo
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parents: 30
diff changeset
4487 caeci doctrinam, cum dicunt <i>tu doces nos?</i> Quasi dicerent:
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parents: 30
diff changeset
4488 non es dignus. In quo apparet eorum superbia: nullus enim homo,
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parents: 30
diff changeset
4489 quantumcumque sapiens, debet a quocumque parvo doctrinam repellere;
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parents: 30
diff changeset
4490 unde apostolus docet, I Cor. XIV, 30, quod si minori aliquid
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parents: 30
diff changeset
4491 revelatum fuerit, quod tunc maiores debent tacere, et eum audire.
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parents: 30
diff changeset
4492 Dan. XIII, v. 60 dicitur quod totus populus et seniores audierunt
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parents: 30
diff changeset
4493 iudicium pueri iunioris, scilicet Danielis, cuius spiritum dominus
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diff changeset
4494 suscitavit. Iniustitiae autem defectum incurrunt, iniuste eum
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parents: 30
diff changeset
4495 eiiciendo: unde dicitur, quod <i>eiecerunt eum foras</i>, scilicet
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diff changeset
4496 propter veritatis confessionem. In caeco autem iam impletur quod
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parents: 30
diff changeset
4497 dominus dixerat, Lc. VI, 22: <i>beati eritis cum vos oderint
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diff changeset
4498 homines, et separaverint vos, et eiecerint nomen vestrum tamquam
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parents: 30
diff changeset
4499 malum propter filium hominis</i>.</p>
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diff changeset
4500 <br />
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parents: 30
diff changeset
4501 <div class="D">Lectio 4</div>
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diff changeset
4502 <p title="Super Io., cap. 9 l. 4"><a name="87482"><span class=
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diff changeset
4503 "ref">[87482] Super Io., cap. 9 l. 4</span></a> Postquam
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diff changeset
4504 Evangelista ostendit quomodo Iudaei caecum in veritate persistentem
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diff changeset
4505 eiecerunt hic ostendit quomodo Iesus eum recepit et instruxerit, et
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diff changeset
4506 primo ponitur Christi instructio; secundo caeci devotio, ibi <i>at
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parents: 30
diff changeset
4507 ille ait: credo, domine</i>; tertio devotionis eius commendatio,
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diff changeset
4508 ibi <i>dixit ei Iesus: in iudicium ego in hunc mundum veni</i>.
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diff changeset
4509 Circa primum tria facit. Primo proponit studium Christi ad
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diff changeset
4510 instruendum; secundo desiderium caeci ad credendum, ibi
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diff changeset
4511 <i>respondit ille, et dixit: quis est, domine?</i> Tertio fidei
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diff changeset
4512 documentum ad perficiendum, ibi <i>dixit ei Iesus: et vidisti
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diff changeset
4513 eum</i>. Studium autem Christi ad instruendum describitur ex
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diff changeset
4514 tribus. Primo ex diligenti consideratione eorum quae circa caecum
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diff changeset
4515 agebantur. Sicut enim princeps diligenter considerat ea quae suus
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diff changeset
4516 athleta patitur propter eum, ita et Christus ea quae caecus
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diff changeset
4517 patiebatur propter veritatem et sui confessionem, diligenter
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diff changeset
4518 attendit. Et ideo dicit quod <i>audivit Iesus</i>, idest diligenter
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diff changeset
4519 attendit, <i>quia</i> Pharisaei <i>eiecerunt eum foras</i>,
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diff changeset
4520 scilicet ex templo; Ier. XVIII, 19: <i>attende, domine, ad me, et
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diff changeset
4521 ad voces adversariorum meorum</i>. Secundo ex diligenti
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diff changeset
4522 inquisitione; unde subdit <i>et cum invenisset eum, dixit ei</i> et
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diff changeset
4523 cetera. Illud enim inveniri dicitur quod diligenter quaeritur; Lc.
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diff changeset
4524 XV, 8: <i>quaerit diligenter donec inveniat</i>. Ex quo videtur
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diff changeset
4525 quod Christus solum eum quaerat, quia in illo solo plus invenit de
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parents: 30
diff changeset
4526 fide quam in omnibus aliis. Unde colligitur quod plus diligitur
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parents: 30
diff changeset
4527 unus iustus a Deo, quam decem millia peccatorum, Is. XIII, v. 12:
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diff changeset
4528 <i>pretiosior erit vir auro, et homo mundo obrizo</i>. Et Gen.
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diff changeset
4529 XVII, dominus pro decem iustis voluit servare Sodomam. Tertio ex
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diff changeset
4530 seriosa interrogatione; unde <i>dixit ei: tu credis in filium
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diff changeset
4531 Dei?</i> Iste caecus typum baptizandorum gerebat. Unde etiam
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diff changeset
4532 consuetudo inolevit in Ecclesia ut baptizandi interrogentur de
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diff changeset
4533 fide; I Petr. III, 21: <i>nos salvos facit Baptisma, non carnis
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diff changeset
4534 depositio sordium sed bonae conscientiae interrogatio in Deum</i>.
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diff changeset
4535 Interrogans autem de fide non dicit, credis in Christum? Sed <i>in
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diff changeset
4536 filium Dei</i>: quia, ut Hilarius dicit, futurum erat ut aliqui
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diff changeset
4537 Christum confiterentur, quem tamen filium Dei et Deum negarent;
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diff changeset
4538 quod postmodum Arius finxit. Unde per hoc error eius manifeste
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diff changeset
4539 excluditur. Nam si Christus non esset Deus, non esset in eum
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diff changeset
4540 credendum, cum solus Deus sit obiectum fidei, quae in prima
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diff changeset
4541 veritate quiescit. Unde et signanter dicit, <i>in filium</i>: nam
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diff changeset
4542 bene possum credere alicui creaturae, puta Petro et Paulo; non
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diff changeset
4543 tamen in Petrum, sed in Deum solum sicut in obiectum. Unde patet
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diff changeset
4544 quod filius Dei non est creatura; Io. XIV, 1: <i>creditis in Deum,
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diff changeset
4545 et in me credite</i>. Hic ponitur desiderium caeci ad credendum.
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diff changeset
4546 Sciendum est autem circa hoc, quod caecus iste adhuc non viderat
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diff changeset
4547 Christum corporaliter: nam quando Christus linivit oculos suos, et
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diff changeset
4548 misit eum ad natatoria Siloe, nondum viderat eum; et antequam ad
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diff changeset
4549 eum reverteretur, postquam lavit et vidit, detentus fuit a
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diff changeset
4550 Pharisaeis et Iudaeis. Licet autem corporaliter eum non vidisset,
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diff changeset
4551 credebat tamen eum qui aperuit oculos suos, esse filium Dei. Et
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diff changeset
4552 ideo in verba desiderantis et valde inquirentis animae prorumpit,
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diff changeset
4553 dicens <i>quis est, domine?</i> Scilicet filius Dei, qui aperuit
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diff changeset
4554 mihi oculos, <i>ut credam in eum?</i> Ex quo hic apparet, quod eum
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parents: 30
diff changeset
4555 ex parte cognoscebat, et ex parte ignorabat. Nisi enim eum
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parents: 30
diff changeset
4556 cognovisset, non tam constanter pro eo disputasset, et si non
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diff changeset
4557 ignorasset, non utique dixisset <i>quis est, domine?</i> Is. XXVI,
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diff changeset
4558 9: <i>anima mea desideravit te in nocte</i>, scilicet ignorantiae.
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diff changeset
4559 Sed quia, ut dicitur Sap. VI, 14: <i>praeoccupat eos qui se
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parents: 30
diff changeset
4560 concupiscunt</i>, scilicet sapientia, ideo caeco se concupiscenti
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diff changeset
4561 demonstrat, cum dicit <i>et vidisti eum, et qui loquitur tecum,
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parents: 30
diff changeset
4562 ipse est</i>: in quo ponitur documentum fidei, quo Christus eum
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diff changeset
4563 instruit. Et primo commemorat ei susceptum beneficium, dicens <i>et
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diff changeset
4564 vidisti eum</i>, scilicet corporaliter, qui prius nullum videbas.
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diff changeset
4565 Quasi dicat: ab ipso virtutem videndi accepisti; Lc. X, 23:
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diff changeset
4566 <i>beati oculi qui vident quae vos videtis; et</i> Lc. II, 29:
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parents: 30
diff changeset
4567 <i>nunc dimittis servum tuum, domine (...) quia viderunt oculi mei
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diff changeset
4568 salutare tuum</i>. Secundo ponitur documentum, cum dicit <i>et qui
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parents: 30
diff changeset
4569 loquitur tecum, ipse est</i>; Hebr. I, 2: <i>novissime locutus est
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parents: 30
diff changeset
4570 nobis in filio</i>. Ex his ergo verbis confutatur error Nestorii,
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parents: 30
diff changeset
4571 qui dixit, aliud suppositum in Christo filii Dei, aliud filii
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parents: 30
diff changeset
4572 hominis. Nam qui loquebatur, ex Maria natus est, et hominis filius:
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parents: 30
diff changeset
4573 et ipse idem qui loquitur est filius Dei, ut dominus dicit. Non est
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parents: 30
diff changeset
4574 ergo alius et alius, quamvis natura non sit eadem utriusque.
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parents: 30
diff changeset
4575 Consequenter cum dicit <i>at ille ait, credo, domine</i>, ponitur
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parents: 30
diff changeset
4576 devotio fidei in caeco. Et primo fidem quam credit corde,
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parents: 30
diff changeset
4577 confitetur ore, dicens <i>credo, domine</i>; Rom. c. X, 10:
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diff changeset
4578 <i>corde creditur ad iustitiam, ore autem confessio fit ad
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diff changeset
4579 salutem</i>. Secundo protestatur eam opere; unde <i>procidens
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parents: 30
diff changeset
4580 adoravit eum</i>: per quod ostendit se credere eius divinam
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parents: 30
diff changeset
4581 naturam, quia mundata conscientia cognoscit illum non solum filium
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parents: 30
diff changeset
4582 hominis, quod exterius videbatur, sed filium Dei, qui carnem
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diff changeset
4583 susceperat: nam adoratio debetur soli Deo; Deut. VI, 13: <i>dominum
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parents: 30
diff changeset
4584 Deum tuum adorabis</i>. Consequenter cum dicit <i>et dixit ei
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diff changeset
4585 Iesus</i> etc. commendatur caeci devotio, et primo ponitur
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diff changeset
4586 devotionis caeci commendatio; secundo Iudaeorum murmuratio, ibi
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diff changeset
4587 <i>audierunt quidam ex Pharisaeis</i>; tertio murmurantium
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diff changeset
4588 confutatio, ibi <i>dixit eis Iesus: si caeci essetis, non haberetis
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parents: 30
diff changeset
4589 peccatum</i>. Commendatur autem caecus ex fidei illuminatione; unde
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parents: 30
diff changeset
4590 dicit <i>in iudicium ego in hunc mundum veni</i>. Contra. Supra
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parents: 30
diff changeset
4591 III, 17: <i>non enim misit Deus filium suum in mundum ut iudicet
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parents: 30
diff changeset
4592 mundum</i> et cetera. Respondeo. Loquitur de iudicio
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parents: 30
diff changeset
4593 condemnationis, de quo dicitur supra V, 29: <i>qui mala egerunt,
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parents: 30
diff changeset
4594 ibunt in resurrectionem iudicii</i>, idest condemnationis; ad quod
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diff changeset
4595 non misit Deus filium suum in primo adventu, sed potius ad
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diff changeset
4596 salvandum. Hic vero loquitur de iudicio discretionis, de quo
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diff changeset
4597 dicitur in Ps. XLII, 1: <i>iudica me, Deus, et discerne causam
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diff changeset
4598 meam</i> et cetera. Nam ad hoc venit ut discerneret bonos a malis:
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diff changeset
4599 et hoc ostendunt verba sequentia, scilicet <i>ut qui non vident,
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diff changeset
4600 videant; et qui vident, caeci fiant</i>. Nam secundum Augustinum,
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parents: 30
diff changeset
4601 illi non vident qui reputant se videre, illi autem qui reputant se
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diff changeset
4602 non videre, vident. Dicuntur autem homines caeci spiritualiter,
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parents: 30
diff changeset
4603 inquantum habent peccata; Sap. c. II, 21: <i>excaecavit eos malitia
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parents: 30
diff changeset
4604 eorum</i>. Ille ergo reputat se videntem, qui peccata sua non
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diff changeset
4605 recognoscit; non videre autem se reputat qui recognoscit se
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diff changeset
4606 peccatorem. Primum est proprium superborum; secundum est humilium.
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diff changeset
4607 Est ergo sensus: <i>in iudicium veni ut non videntes videant</i>,
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diff changeset
4608 ut discernam humiles a superbis. Dies enim erat inter lucem et
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diff changeset
4609 tenebras discernens, ut scilicet, humiles, <i>qui non vident</i>,
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diff changeset
4610 idest reputant se peccatores, <i>videant</i>, illuminati per fidem,
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diff changeset
4611 et <i>qui vident</i>, idest superbi, <i>caeci fiant</i>, idest
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diff changeset
4612 remaneant in tenebris. Secundum Chrysostomum, exponitur de iudicio
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diff changeset
4613 condemnationis, ita tamen quod hoc quod dicit <i>in iudicium ego in
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diff changeset
4614 hunc mundum veni</i>, non accipiatur causaliter, sed consecutive;
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diff changeset
4615 quasi dicat: me veniente in mundum, consecutum est in quibusdam
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diff changeset
4616 iudicium condemnationis, inquantum in aliquibus condemnationis
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diff changeset
4617 causa magis crevit. Simile dicitur Lucae II, 34: <i>ecce positus
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diff changeset
4618 est in ruinam et in resurrectionem multorum</i>: non quod ipse sit
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diff changeset
4619 causa ruinae, sed quia ex adventu suo hoc consequitur. Et subditur
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diff changeset
4620 <i>ut qui non vident</i>, scilicet gentiles, carentes lumine
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diff changeset
4621 divinae notitiae, <i>videant</i>, idest, admittantur ad cognitionem
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diff changeset
4622 Dei; Is. IX, 2: <i>populus qui ambulabat in tenebris, vidit lucem
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4623 magnam, et qui vident</i>, scilicet Iudaei, habentes Dei
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diff changeset
4624 cognitionem, Ps. LXXV, 2: <i>notus in Iudaea Deus, caeci fiant</i>,
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diff changeset
4625 idest, ab ipsa Dei cognitione excidant. Et hoc expresse tangit
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diff changeset
4626 apostolus, Rom. IX, 30: <i>gentes quae non sectabantur iustitiam,
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4627 apprehenderunt iustitiam</i>. Hic ponitur murmur Iudaeorum: quia
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diff changeset
4628 enim verba domini carnaliter intellexerunt, videntes caecum
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diff changeset
4629 corporaliter illuminatum, et intelligentes quod dominus commendaret
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diff changeset
4630 in ipso solum lumen faciei et non mentis, crediderunt similiter
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diff changeset
4631 quod comminaretur eis corporalem caecitatem, et exprobraret, cum
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4632 dixit <i>caeci fiant</i> et ideo dicit <i>quod audierunt quidam ex
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diff changeset
4633 Pharisaeis qui cum ipso erant</i>, verba praedicta. Ideo autem
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4634 dicit <i>qui cum ipso erant</i>, ut ostendat eorum instabilitatem:
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diff changeset
4635 quia quandoque cum ipso sunt propter aliqua miracula quae vident;
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diff changeset
4636 sed tamen ab eo recedunt, cum aperitur eis veritas; Lc. VIII, 13:
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4637 <i>ad tempus credunt, et in tempore tentationis recedunt. Et
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diff changeset
4638 dixerunt ei: numquid et nos caeci sumus?</i> Scilicet corporaliter;
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diff changeset
4639 quamvis spiritualiter caeci essent; Matth. XV, 14: <i>sinite illos:
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diff changeset
4640 caeci sunt et duces caecorum</i>. Hic ponitur Iudaeorum confutatio:
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parents: 30
diff changeset
4641 ubi, secundum expositionem Augustini, manifestatur intentio
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diff changeset
4642 praecedentium, ut scilicet ostendatur de qua caecitate loquitur
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diff changeset
4643 dominus, quia de spirituali. Dicit ergo <i>si caeci essetis</i>,
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diff changeset
4644 idest vos caecos reputaretis, recognoscentes per humilitatem
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diff changeset
4645 peccatum vestrum, <i>non haberetis peccatum</i>: quia curreretis ad
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diff changeset
4646 remedium. Peccatum enim remittitur per gratiam, quae non datur nisi
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diff changeset
4647 humilibus; Iac. IV, 6: <i>humilibus autem dat gratiam. Nunc vero
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diff changeset
4648 dicitis quia videmus</i>; idest, superbe vos videre putantes, non
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diff changeset
4649 recognoscitis vos peccatores. <i>Peccatum vestrum manet</i>, idest
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diff changeset
4650 non remittitur; Iac. IV, 6: <i>Deus superbis resistit</i>. Secundum
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parents: 30
diff changeset
4651 Chrysostomum, exponitur de caecitate corporali, ut sit sensus <i>si
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diff changeset
4652 caeci essetis</i>, corporaliter, <i>non haberetis peccatum</i>, de
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diff changeset
4653 hoc quod caeci essetis: quia cum sit corporalis defectus, non habet
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diff changeset
4654 rationem peccati. <i>Nunc vero quia dicitis, videmus</i>, peccatum
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diff changeset
4655 vestrum magis arguitur; quia videntes oculis corporalibus miracula
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parents: 30
diff changeset
4656 quae ego facio, non creditis mihi; Is. VI, 10: <i>excaeca cor
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diff changeset
4657 populi huius</i>. Vel aliter, <i>si caeci essetis</i>, idest
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parents: 30
diff changeset
4658 ignorantes iudiciorum Dei et sacramentorum legis, <i>non haberetis
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diff changeset
4659 peccatum</i>; supple: tantum. Quasi dicat: si ex ignorantia
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diff changeset
4660 peccaretis, peccatum vestrum non esset adeo grave. <i>Nunc vero
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diff changeset
4661 quia dicitis, videmus</i>, idest arrogatis vobis scientiam legis et
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diff changeset
4662 cognitionem Dei, et tamen peccatis, ideo <i>peccatum vestrum
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diff changeset
4663 manet</i>, idest aggravatur; Lc. XII, 47: <i>servus qui scit
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diff changeset
4664 voluntatem domini sui, et non fecit secundum voluntatem eius,
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diff changeset
4665 vapulabit multis</i>.</p>
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diff changeset
4666 <br />
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diff changeset
4667 <div class="C">Caput 10</div>
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diff changeset
4668 <div class="D">Lectio 1</div>
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diff changeset
4669 <p title="Super Io., cap. 10 l. 1"><a name="87483"><span class=
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diff changeset
4670 "ref">[87483] Super Io., cap. 10 l. 1</span></a> Postquam dominus
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diff changeset
4671 ostendit quod eius doctrina habet illuminativam virtutem, hic
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diff changeset
4672 consequenter ostendit quod habet virtutem vivificativam, et primo
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diff changeset
4673 ostendit hoc, verbo; secundo, miraculo: c. XI, ibi <i>erat autem
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diff changeset
4674 quidam languens</i> et cetera. Circa primum tria facit. Primo
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diff changeset
4675 ostendit se habere virtutem vivificativam; secundo ostendit
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diff changeset
4676 vivificandi modum, ibi <i>ego sum pastor bonus</i> etc.; tertio
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diff changeset
4677 ostendit vivificandi potestatem, ibi <i>dissensio itaque facta est
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diff changeset
4678 inter Iudaeos propter sermones hos</i>. Prima pars dividitur in
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diff changeset
4679 tres: primo enim dominus proponit quamdam parabolam; secundo
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diff changeset
4680 Evangelista insinuat necessitatem expositionis ipsius: <i>hoc
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diff changeset
4681 proverbium dixit eis</i> etc.; tertio dominus exhibet parabolae
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diff changeset
4682 expositionem, ibi <i>dixit eis iterum Iesus</i> et cetera.
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diff changeset
4683 Parabolam autem proponit eis dicens <i>amen dico vobis</i>. Quae
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diff changeset
4684 quidem ex duobus est, scilicet de fure et pastore ovium. Unde circa
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diff changeset
4685 eam tria facit. Primo proponit conditionem furis et latronis;
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diff changeset
4686 secundo pastoris, ibi <i>qui autem intrat per ostium, pastor est
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diff changeset
4687 ovium</i>; tertio effectum utriusque, ibi <i>et oves illum
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diff changeset
4688 sequuntur</i> et cetera. Ad intellectum autem huius, primo
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diff changeset
4689 considerandum est quae sint oves, quae quidem sunt fideles Christi,
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diff changeset
4690 et qui sunt in gratia Dei; Ps. XCIV, 7: <i>nos autem populus eius
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diff changeset
4691 et oves pascuae eius</i>; Ez. XXXIV, v. 31: <i>vos autem oves
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diff changeset
4692 pascuae meae homines estis</i>. Ovile ergo ovium est congregatio
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diff changeset
4693 fidelis populi; Mich. II, 12: <i>congregabo Iacob totum te; in unum
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diff changeset
4694 conducam reliquias Israel; pariter ponam illum quasi gregem in
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diff changeset
4695 ovili</i>. Ostium autem ovilis aliter accipitur secundum
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diff changeset
4696 Chrysostomum, et aliter secundum Augustinum. Nam secundum
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diff changeset
4697 Chrysostomum, ostium vocat Christus Scripturas sacras, secundum
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diff changeset
4698 illud Col. IV, 3: <i>orantes simul pro nobis, ut Deus aperiat
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diff changeset
4699 ostium sermonis</i>. Dicitur autem sacra Scriptura ostium, ut
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diff changeset
4700 Chrysostomus dicit, primo quia per ipsam accessum habemus ad Dei
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diff changeset
4701 cognitionem; Rom. c. I, 2: <i>quod autem promiserat per prophetas
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diff changeset
4702 suos in Scripturis sanctis de filio suo, qui factus est ei ex
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diff changeset
4703 semine David secundum carnem</i>. Secundo, quia sicut ostium oves
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diff changeset
4704 custodit, ita sacra Scriptura conservat vitam fidelium; supra V,
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diff changeset
4705 39: <i>scrutamini Scripturas: quia vos putatis vitam habere in
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diff changeset
4706 ipsis</i>. Tertio quia ostium lupos supervenire non permittit: sic
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diff changeset
4707 sacra Scriptura arcet haereticos a nocumento fidelium; II Tim. III,
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diff changeset
4708 16: <i>omnis Scriptura divinitus inspirata utilis est ad docendum,
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diff changeset
4709 ad arguendum, ad corripiendum, ad erudiendum in iustitia</i>. Ille
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diff changeset
4710 ergo non intrat per ostium qui ad docendum populum non ingreditur
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diff changeset
4711 per sacram Scripturam. Unde dominus de talibus dicit Matth. XV, 9:
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diff changeset
4712 <i>sine causa colunt me, docentes doctrinas et mandata hominum</i>;
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diff changeset
4713 ibid. v. 6: <i>irritum fecistis mandatum Dei</i>. Haec est ergo
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diff changeset
4714 furis conditio ut non intret per ostium, sed aliunde. Addit autem
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diff changeset
4715 <i>ascendit</i>: quod et parabolae congruit, dum fures non
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diff changeset
4716 intrantes per ostium, conscendunt parietes, et praecipitant se in
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diff changeset
4717 ovili. Congruit etiam veritati: quia causa quare aliqui doceant
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4718 aliter quam sapiat sacra Scriptura, praecipue ex superbia provenit;
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diff changeset
4719 I Tim. VI, 3: <i>si quis aliter docet, et non acquiescit sacris
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diff changeset
4720 sermonibus, superbus est, nihil sciens</i>. Et quantum ad hoc dicit
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diff changeset
4721 <i>ascendit</i>, scilicet per superbiam. <i>Qui</i>, inquam, <i>sic
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diff changeset
4722 aliunde ascendit, ille fur est</i>, rapiendo quod non est suum,
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diff changeset
4723 <i>et latro</i>, occidendo quod rapit; Abdiae V: <i>si fures
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diff changeset
4724 intrassent ad te, si latrones per noctem, quomodo conticuisses?</i>
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diff changeset
4725 Et secundum hanc expositionem, continuatur ad praecedentia hoc
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diff changeset
4726 modo. Quia enim dominus dixerat: <i>si caeci essetis, non haberetis
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diff changeset
4727 peccatum</i>, possent respondere Iudaei, et dicere: non est ex
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diff changeset
4728 nostra caecitate quod tibi non credimus, sed ex tuo errore, propter
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diff changeset
4729 quem a te avertimur. Et ideo dominus hoc excludens, vult ostendere
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diff changeset
4730 quod non est erroneus, quia intrat per ostium, idest per sacram
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diff changeset
4731 Scripturam; idest, docet ea quae sacra Scriptura continet. Sed
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diff changeset
4732 contra hoc est, quod dominus, infra eodem, exponens, dicit: <i>ego
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diff changeset
4733 sum ostium</i> etc., ex quo videtur quod per ostium debet intelligi
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diff changeset
4734 Christus. Ad quod Chrysostomus dicit, quod in hac parabola dominus
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diff changeset
4735 dicit se esse et ostium et pastorem; unde secundum quod ipse
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diff changeset
4736 diversimode se vocat, diversimode dicitur ostium, quia, secundum
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diff changeset
4737 quod dicit se pastorem, oportet quod aliud sit ostium quam ipse,
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diff changeset
4738 quia non est idem pastor et ostium. Nihil autem aliud a Christo
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diff changeset
4739 convenientius potest dici ostium quam sacra Scriptura, propter
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diff changeset
4740 rationes praedictas. Convenienter ergo sacra Scriptura ostium
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diff changeset
4741 dicitur. Secundum Augustinum, hic per ostium intelligitur Christus:
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diff changeset
4742 et hoc, quia per ipsum intratur; Apoc. IV, 1: <i>post hoc vidi
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diff changeset
4743 ostium magnum</i> et cetera. Quicumque ergo intrat in ovile,
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diff changeset
4744 oportet quod per ostium, scilicet Christum, intret, et non aliunde.
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diff changeset
4745 Sed attendendum est, quod intrare in ovile competit pastori et ovi:
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4746 ovi quidem, ut ibi conservetur; pastori autem, ut oves conservet.
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diff changeset
4747 Si ergo velis intrare sicut ovis, ut ibi conserveris, vel sicut
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diff changeset
4748 pastor, ut oves conserves, oportet te per Christum intrare in
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diff changeset
4749 ovile, non aliunde quam per Christum; sicut philosophi, qui
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diff changeset
4750 tractaverunt de principalibus virtutibus, et Pharisaei, qui
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diff changeset
4751 caeremoniales traditiones statuerunt. Sed isti non sunt pastores
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4752 neque oves, quia, ut dominus dicit <i>qui non intrat per ostium in
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diff changeset
4753 ovile ovium</i>, scilicet per Christum, <i>sed aliunde, fur est et
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diff changeset
4754 latro</i>; quia se et alios occidit. Nam Christus est ostium
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diff changeset
4755 ovilis, idest congregationis fidelium, et non alius; Rom. V, 1:
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diff changeset
4756 <i>pacem habemus per Christum ad Deum, per quem et habemus accessum
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4757 per fidem in gratiam istam in qua stamus, et gloriamur in spe
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4758 gloriae filiorum Dei</i>; Act. IV, 12: <i>non est aliud nomen sub
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4759 caelo datum hominibus, in quo oporteat nos salvos fieri</i>. Et
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diff changeset
4760 secundum hanc expositionem continuatur ad praecedentia hoc modo.
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diff changeset
4761 Quia enim dicebant se videre sine Christo, secundum quod dixit:
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4762 <i>nunc quia dicitis, videmus, peccatum vestrum manet</i>, ideo
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diff changeset
4763 dominus ostendit hoc esse falsum, quia non intrant per ostium,
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diff changeset
4764 dicens <i>amen, amen dico vobis</i>. Sciendum autem, quod ut qui
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4765 sicut ovis per ostium non intrat, non potest conservari; ita nec
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diff changeset
4766 qui ut pastor intrat, conservare potest, nisi per ostium intret,
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4767 scilicet per Christum; per quod quidem ostium intraverunt veri
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4768 pastores, de quibus Hebr. V, 4: <i>nemo sibi assumit honorem, sed
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4769 qui vocatur a Deo tamquam Aaron</i>. Mali vero pastores non intrant
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diff changeset
4770 per ostium, sed per ambitionem, et potentiam saecularem, et
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diff changeset
4771 simoniam; et isti sunt fures et latrones; Oseae VIII, 4: <i>ipsi
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4772 regnaverunt, et non cognovi</i>; idest, non approbavi. Et dicit
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4773 <i>sed ascendit aliunde</i>, quia ostium istud, scilicet Christus,
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diff changeset
4774 cum sit parvum per humilitatem, Matth. XI, 29: <i>discite a me,
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4775 quia mitis sum</i>, non possunt intrare nisi qui Christi
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diff changeset
4776 humilitatem imitantur. Qui ergo non intrant per ostium, aliunde
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diff changeset
4777 ascendunt, idest superbi sunt, et non imitantur illum qui, cum Deus
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diff changeset
4778 esset, factus est homo; et humilitatem suam non recognoscunt. Hic
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diff changeset
4779 agit de pastore, et primo ponit pastoris conditionem; secundo
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diff changeset
4780 ostendit per signa quod iste sit pastor, ibi <i>huic ostiarius
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diff changeset
4781 aperit</i>. Conditio autem veri pastoris est intrare per ostium,
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diff changeset
4782 idest testimonia sacrae Scripturae; unde dicebat, Lc. ult., 44:
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4783 <i>oportet impleri omnia quae scripta sunt in lege Moysi, et
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4784 prophetis, et Psalmis de me</i>. Pastor dicitur, Ier. XVII, 16:
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diff changeset
4785 <i>ego non sum turbatus te pastorem sequens</i>; Eccli. XVIII, v.
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4786 13: <i>qui misericordiam habet, docet et erudit sicut pastor gregem
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4787 suum</i>. Sed si Christus intelligatur per ostium, ut Augustinus
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4788 exponit, sic intrans per ostium, intrat per seipsum. Et hoc est
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diff changeset
4789 proprium Christi: nam nullus potest intrare ostium, scilicet ad
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diff changeset
4790 beatitudinem, nisi per veritatem, quia nihil aliud est beatitudo
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4791 quam gaudium de veritate. Christus autem inquantum Deus, veritas
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diff changeset
4792 est: et ideo inquantum homo, intrat per seipsum, scilicet per
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diff changeset
4793 veritatem, quae est ipse inquantum Deus. Nos autem non sumus ipsa
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diff changeset
4794 veritas, sed sumus filii lucis, per participationem lucis verae et
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4795 increatae; et ideo oportet nos per veritatem, quae est Christus,
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diff changeset
4796 intrare; infra XVII, 17: <i>sanctifica eos in veritate</i>; infra:
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4797 <i>per me si quis introierit, salvabitur</i>. Sed si quis etiam
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4798 intrare vult ut pastor, oportet quod intret per ostium, idest
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diff changeset
4799 Christum, scilicet secundum eius veritatem, voluntatem et
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4800 ordinationem; unde dicitur Ez. c. XXXIV, 23: <i>dabo eis pastorem
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4801 unum, qui pascat eas, servum meum David</i>, quasi diceret: per me
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4802 dari debent, et non per alios, seu per seipsos. Hic ponit signa
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4803 boni pastoris, quae sunt tria. Primum sumitur ex parte ostiarii,
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4804 scilicet quod ab eo introducatur; et quantum ad hoc dicit
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4805 <i>ostiarius aperit</i>. Qui scilicet ostiarius, secundum
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4806 Chrysostomum, ille est qui viam aperit ad cognitionem sacrae
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4807 Scripturae, qui primus fuit Moyses, qui sacras Scripturas primus
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4808 accepit et instituit. Et hic aperit Christo, quia, ut dicitur supra
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4809 V, 46: <i>si crederetis Moysi, crederetis forte et mihi: de me enim
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4810 ille scripsit</i>. Vel, secundum Augustinum, ostiarius est ipsemet
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4811 Christus, quia ipsemet introducit homines ad seipsum; dicit: ipse
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diff changeset
4812 se aperit, qui seipsum exponit, et non nisi per eius gratiam
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diff changeset
4813 intramus; Eph. II, 8: <i>gratia salvati estis</i>. Nec refert si
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diff changeset
4814 Christus, qui est ostium, ipse idem sit ostiarius; nam quaedam in
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parents: 30
diff changeset
4815 spiritualibus congruunt quae in corporalibus esse non possunt.
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diff changeset
4816 Magis autem differre videtur pastor et ostium quam ostium et
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diff changeset
4817 ostiarius. Cum ergo Christus dicatur pastor et ostium, ut dictum
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diff changeset
4818 est, multo magis potest dici ostium et ostiarius. Sed si aliam
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diff changeset
4819 personam ostiarii quaeris quam Moysem et Christum, vide ostiarium
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diff changeset
4820 spiritum sanctum, ut Augustinus dicit. Ad officium enim ostiarii
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diff changeset
4821 pertinet ut ostium aperiat, et de spiritu sancto dicitur infra XVI,
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diff changeset
4822 13: <i>docebit vos omnem veritatem</i>. Christus enim est ostium,
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diff changeset
4823 inquantum est veritas. Secundum signum sumitur ex parte ovium,
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diff changeset
4824 scilicet quod ei obediant. Et hoc est quod dicit <i>et oves vocem
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diff changeset
4825 eius audiunt</i>: quod quidem, si ex similitudine naturalis
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diff changeset
4826 pastoris attenditur, rationabiliter dicitur, quia, sicut oves ex
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diff changeset
4827 consueta imaginatione recognoscunt vocem pastoris, sic et fideles
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diff changeset
4828 iusti vocem Christi audiunt; Ps. XCIV, v. 8: <i>hodie si vocem eius
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diff changeset
4829 audieritis</i>. Sed contra. Multi sunt oves Christi, qui tamen
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diff changeset
4830 vocem eius non audierunt, sicut Paulus. Item aliqui audierunt, et
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diff changeset
4831 non fuerunt oves, sicut Iudas. Ad quod dici posset, quod Iudas pro
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diff changeset
4832 tempore illo ovis Christi erat, quantum ad praesentem iustitiam.
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diff changeset
4833 Paulus autem quando vocem Christi non audiebat, non erat ovis, sed
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diff changeset
4834 lupus, sed vox Christi adveniens mutavit lupum in ovem. Haec autem
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diff changeset
4835 responsio sustineri posset, si non contrariaretur ei quod dicit Ez.
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diff changeset
4836 IV, 4: <i>quod confractum fuerat non alligastis, et quod erroneum
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diff changeset
4837 est, non reduxistis</i>. Ex quo videtur quod adhuc quando
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diff changeset
4838 confractae et erroneae erant, oves erant. Et ideo dicendum, quod
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diff changeset
4839 loquitur hic dominus de ovibus suis, non solum secundum praesentem
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diff changeset
4840 iustitiam, sed etiam secundum aeternam praedestinationem. Est enim
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diff changeset
4841 quaedam vox Christi quam nullus nisi praedestinatus audire potest,
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diff changeset
4842 scilicet, <i>qui perseveraverit usque ad finem</i>: Matth. X, 22.
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diff changeset
4843 Ideo etiam dicit, <i>et oves vocem eius audiunt</i>, quia possent
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diff changeset
4844 se excusare de eorum infidelitate, dicentes, quod non solum ipsi,
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diff changeset
4845 sed etiam nullus ex principibus credit in eum. Unde, ad hoc
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diff changeset
4846 respondens, dicit <i>et oves vocem eius audiunt</i>; quasi dicat:
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diff changeset
4847 ideo ipsi non credunt, quia non sunt de ovibus meis. Tertium signum
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diff changeset
4848 sumitur ex actibus ipsius pastoris; et quantum ad hoc dicit
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diff changeset
4849 <i>proprias oves vocat nominatim</i>. Ubi ponit quatuor actus boni
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diff changeset
4850 pastoris. Primo quidem quod oves cognoscit. Unde dicit, quod
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diff changeset
4851 <i>proprias oves vocat nominatim</i>: in quo ostendit cognitionem,
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diff changeset
4852 et familiaritatem suam ad oves. Illos enim ex nomine vocamus quos
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diff changeset
4853 familiariter cognoscimus; Ex. XXXIII, 17: <i>ego novi te ex
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diff changeset
4854 nomine</i>. Et quidem ad officium boni pastoris pertinet, secundum
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diff changeset
4855 illud Prov. c. XXVII, 23: <i>diligenter considera vultum pecoris
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diff changeset
4856 tui</i>. Et hoc quidem convenit Christo secundum praesentem
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diff changeset
4857 cognitionem, vel magis secundum aeternam praedestinationem, quas ab
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diff changeset
4858 aeterno nomine tenus novit; Ps. CXLVI, 4: <i>qui numerat
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diff changeset
4859 multitudinem stellarum, et omnibus eis nomina vocat</i>; II Tim. c.
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diff changeset
4860 II, 19: <i>novit dominus qui sunt eius</i>. Secundo vero quod eas
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diff changeset
4861 educit, idest segregat a societate impiorum; Ps. CVI, 14: <i>eduxit
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diff changeset
4862 eos de tenebris et umbra mortis</i>. Tertio, quia iam eductas ab
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diff changeset
4863 impiis, et inductas in ovile, iterum <i>eduxit eas</i> ex ovili.
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diff changeset
4864 Primo quidem in salutem aliorum; Is. ult., v. 19: <i>mittam ex eis
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diff changeset
4865 qui salvati fuerint in Lydiam</i>; Matth. X, 16: <i>ecce ego mitto
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diff changeset
4866 vos sicut oves in medio luporum</i>; ut scilicet de lupis faciatis
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diff changeset
4867 oves. Secundo vero in directionem et viam salutis aeternae; Lc. I,
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diff changeset
4868 79: <i>ad dirigendos pedes nostros in viam pacis</i>. Quarto vero
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diff changeset
4869 eas praecedit exemplo bonae conversationis; unde dicit <i>et ante
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parents: 30
diff changeset
4870 eas vadit</i>, quod quidem in pastore corporali non est ita, quin
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diff changeset
4871 potius sequitur, secundum illud Ps. LXXVII, 70: <i>de post
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parents: 30
diff changeset
4872 foetantes accepit eum</i>. Bonus autem pastor ante eas vadit per
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diff changeset
4873 exemplum; I Petr. ult., 3: <i>neque ut dominantes in clero, sed
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diff changeset
4874 forma facti gregis ex animo</i>. Christus autem utraque missione
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diff changeset
4875 ante eas vadit: quia primus pro doctrina veritatis mortem subiit,
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diff changeset
4876 Matth. XVI, 24: <i>si quis vult post me venire, abneget semetipsum,
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diff changeset
4877 et tollat crucem suam, et sequatur me</i>, et praecessit omnes in
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diff changeset
4878 vitam aeternam. Mich. II, v. 13: <i>ascendit pandens iter ante
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parents: 30
diff changeset
4879 eos</i>. Hic agit de effectu utriusque, furis scilicet, et pastoris
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parents: 30
diff changeset
4880 in ovibus, et primo ponit effectum boni pastoris; secundo effectum
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diff changeset
4881 lupi et furis, ibi <i>alienum autem non sequuntur</i>. Dicit ergo
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diff changeset
4882 quod dictum est de conditionibus utriusque, sed <i>oves sequuntur
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diff changeset
4883 illum</i>, qui scilicet ante eas vadit. Et hoc quidem in promptu
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diff changeset
4884 est, quia subditi sequuntur vestigia praelatorum, ut dicitur I
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diff changeset
4885 Petr. II, v. 21: <i>Christus passus est pro nobis, vobis relinquens
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diff changeset
4886 exemplum, ut sequamini vestigia eius</i>; Iob XXIII, 11:
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diff changeset
4887 <i>vestigia eius secutus est pes meus</i>. Et hoc ideo, <i>quia
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diff changeset
4888 sciunt vocem eius</i>, idest cognoscunt et delectantur in ea; Cant.
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diff changeset
4889 II, 14: <i>sonet vox tua in auribus meis: vox enim tua dulcis</i>.
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diff changeset
4890 Effectus autem furis est ut oves eum non diu sequantur, sed ad
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diff changeset
4891 tempus; unde dicit <i>alienum autem non sequuntur</i>; idest,
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diff changeset
4892 doctorem mendacem et haereticum non sequuntur; Ps. XVII, 46:
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diff changeset
4893 <i>filii alieni mentiti sunt mihi</i>. Sic et Paulus doctores
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diff changeset
4894 mendaces non diu secutus est. <i>Sed fugiunt ab eo</i>; et hoc
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diff changeset
4895 ideo, quia, ut dicitur I Cor. XV, 33, <i>corrumpunt bonos mores
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diff changeset
4896 colloquia prava</i>. Ideo autem fugiunt, <i>quia non noverunt</i>,
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diff changeset
4897 idest non approbant, <i>vocem alienorum</i>, idest doctrinam eorum,
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diff changeset
4898 quae serpit ut cancer.</p>
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diff changeset
4899 <br />
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diff changeset
4900 <div class="D">Lectio 2</div>
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diff changeset
4901 <p title="Super Io., cap. 10 l. 2"><a name="87484"><span class=
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diff changeset
4902 "ref">[87484] Super Io., cap. 10 l. 2</span></a> Hic ponit
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diff changeset
4903 Evangelista necessitatem exponendi supra positam similitudinem,
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diff changeset
4904 quae quidem necessitas causatur ex audientium ignorantia. Primo
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diff changeset
4905 vero tangit ignorantiae causam; secundo ipsam ignorantiam
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diff changeset
4906 manifestat. Causa autem ignorantiae fuit proverbialis Christi
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diff changeset
4907 locutio; et hoc est quod dicit <i>hoc proverbium dixit eis
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diff changeset
4908 Iesus</i>. Proverbium autem dicitur proprie quando loco alterius
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diff changeset
4909 ponitur aliud; cum scilicet unum verbum ex similitudine alterius
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diff changeset
4910 datur intelligi: quod etiam parabola dicitur. Loquebatur autem in
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diff changeset
4911 proverbiis dominus primo quidem propter malos, ut mysteria regni
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diff changeset
4912 caelestis eis occultaret; Lc. VIII, 10: <i>vobis datum est nosse
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diff changeset
4913 mysterium regni Dei, ceteris autem in parabolis</i>. Secundo vero
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parents: 30
diff changeset
4914 propter bonos, ut ex proverbiis exercerentur ad inquirendum; unde
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diff changeset
4915 postquam dominus turbis proverbia seu parabolas proposuit,
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diff changeset
4916 discipuli seorsum Christum interrogabant, ut habetur Matth. XIII,
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diff changeset
4917 10 et Mc. IV, 10. Unde et Augustinus dicit: pascit dominus
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diff changeset
4918 manifestis (scilicet fideles turbas), exercet obscuris, scilicet
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diff changeset
4919 discipulos. Ignorantiam manifestat, cum dicit <i>illi autem non
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diff changeset
4920 intellexerunt quid loqueretur</i>. Ignorantia autem quae
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diff changeset
4921 proveniebat ex proverbiis a Christo propositis, utilis quidem erat,
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diff changeset
4922 et damnosa. Sed utilis bonis et iustis ad exercitium in Dei laudem
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diff changeset
4923 quaerentibus: nam dum ea non intelligunt, credunt, glorificant
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diff changeset
4924 dominum, et eius sapientiam supra se existentem; Prov. XXV, 2:
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diff changeset
4925 <i>gloria Dei est celare verbum</i>. Damnosa autem malis, quia non
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diff changeset
4926 intelligentes, blasphemant, secundum illud in Canon. Iudae v. 10:
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diff changeset
4927 <i>quaecumque ignorant, blasphemant</i>. Nam, ut Augustinus dicit,
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diff changeset
4928 cum verba Evangelii audiunt pius et impius, et ambo non
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diff changeset
4929 intelligunt, pius dicit: verum est et bonum est quod dicit sed nos
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diff changeset
4930 non intelligimus. Et hic quidem iam pulsat, cui dignum est aperiri,
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diff changeset
4931 sed si persistat. Impius dicit: nihil dixit, malum est quod ait.
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diff changeset
4932 Hic dominus exponit similitudinem. Si autem recte consideretur
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diff changeset
4933 praedicta similitudo, duas principales clausulas continebat, ad
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diff changeset
4934 quas aliae consequuntur. Quarum prima est: <i>qui non intrat per
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diff changeset
4935 ostium in ovile ovium (...) ille fur est et latro</i>. Secunda vero
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diff changeset
4936 est: <i>qui intrat per ostium, pastor est ovium</i>. Et ideo ista
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diff changeset
4937 pars dividitur in duas: primo enim exponit primam clausulam;
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diff changeset
4938 secundo secundam, ibi <i>ego sum pastor bonus</i>. Circa primum duo
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diff changeset
4939 facit. Primo exponit quae prima clausula continebat; secundo probat
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diff changeset
4940 ea, ibi <i>ego sum ostium</i>. Fit autem mentio in prima clausula
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diff changeset
4941 de ostio, fure et latrone. Primo exponit primum; secundo secundum,
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diff changeset
4942 ibi <i>omnes quotquot venerunt, fures sunt et latrones</i>. Quantum
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diff changeset
4943 ad primum dicit: <i>dixit ergo eis iterum Iesus</i>, ut scilicet
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diff changeset
4944 eos attentiores reddat, et intelligerent similitudinem; Prov. I, 6:
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diff changeset
4945 <i>animadvertet parabolam et interpretationem</i> et cetera.
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diff changeset
4946 <i>Amen, amen dico vobis</i>, idest vere, <i>ego sum ostium</i>.
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diff changeset
4947 Officium enim ostii est ut per ipsum quis ad domus interiora
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diff changeset
4948 ingrediatur; et hoc Christo convenit: nam per eum oportet quemlibet
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diff changeset
4949 ad Dei secreta intrare; Ps. CXVII, 20: <i>haec porta domini</i>,
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diff changeset
4950 scilicet Christus, <i>et iusti intrabunt in eam</i>. Dicit autem
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diff changeset
4951 <i>ovium</i>, quia non solum pastores per Christum introducuntur in
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diff changeset
4952 praesentem Ecclesiam, vel in aeternam beatitudinem per Christum
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diff changeset
4953 ingrediuntur, sed etiam oves; unde infra eodem <i>oves meae vocem
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diff changeset
4954 meam audiunt (...) et sequuntur me, et ego vitam aeternam do
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diff changeset
4955 eis</i>. Consequenter cum dicit <i>omnes quotquot venerunt, fures
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diff changeset
4956 sunt et latrones</i>, exponit quod dixit de fure et latrone: et
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diff changeset
4957 primo ostendit quis sit fur et latro; secundo ponit signum huius.
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diff changeset
4958 Circa primum autem cavendus est error Manichaeorum, qui damnantes
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diff changeset
4959 vetus testamentum ex hoc quod dicitur <i>omnes quotquot venerunt,
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diff changeset
4960 fures sunt</i>, dicunt, patres veteris testamenti, qui fuerunt ante
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diff changeset
4961 Christum, malos fuisse et damnatos. Sed hoc esse falsum apparet ex
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diff changeset
4962 tribus. Primo quidem ex his quae in parabola dicta sunt. Quod enim
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parents: 30
diff changeset
4963 hic dicitur <i>omnes quotquot venerunt</i>, ponitur ut expositivum
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parents: 30
diff changeset
4964 praecedentium; ibi autem dicitur, quod intraverunt, et cetera. Illi
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parents: 30
diff changeset
4965 ergo <i>omnes quotquot veniunt</i>, scilicet non per me, idest non
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parents: 30
diff changeset
4966 intrantes per ostium, <i>fures sunt et latrones</i>. Constat autem
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parents: 30
diff changeset
4967 quod patriarchae et prophetae omnes per ostium, idest Christum,
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parents: 30
diff changeset
4968 intraverunt, quos Christus venturus praecones mittebat. Licet enim
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parents: 30
diff changeset
4969 ex tempore carnem acceperit, et factus fuerit homo, ab aeterno
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parents: 30
diff changeset
4970 tamen erat verbum Dei; Hebr. XIII, 8: <i>Iesus Christus heri et
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parents: 30
diff changeset
4971 hodie, ipse et in saecula</i>. Prophetae autem missi sunt per
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parents: 30
diff changeset
4972 verbum Dei et sapientiam; Sap. VII, 27: <i>per nationes in animas
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parents: 30
diff changeset
4973 sanctas se transfert</i> (scilicet Dei sapientia) <i>prophetas et
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parents: 30
diff changeset
4974 amicos Dei constituit</i>. Et ideo signanter in prophetis legimus,
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parents: 30
diff changeset
4975 verbum domini factum esse ad hunc vel ad illum prophetam, qui per
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parents: 30
diff changeset
4976 participationem verbi Dei prophetaverunt. Secundo ex hoc quod
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parents: 30
diff changeset
4977 dominus dicit <i>venerunt</i>; quasi dicat, propria auctoritate et
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parents: 30
diff changeset
4978 non a Deo missi, seipsos ingerentes; de quibus Ier. XXIII, 21:
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parents: 30
diff changeset
4979 <i>non mittebam eos, et ipsi currebant</i>. Isti quidem non
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parents: 30
diff changeset
4980 venerunt a verbo Dei; Ez. XIII, 3: <i>vae prophetis insipientibus,
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parents: 30
diff changeset
4981 qui sequuntur spiritum suum, et nihil vident</i>. Tales non fuerunt
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parents: 30
diff changeset
4982 patres veteris testamenti, ut dictum est. Tertio ex ipso facto,
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parents: 30
diff changeset
4983 quod ostendit verborum consequentia, nam hic dicitur <i>non
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parents: 30
diff changeset
4984 audierunt eos oves</i>. Illi ergo quos audierunt oves, non fuerunt
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parents: 30
diff changeset
4985 fures et latrones. Populus autem Israel prophetas audivit.
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parents: 30
diff changeset
4986 Propterea illi qui non audierunt, in sacra Scriptura vituperantur;
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parents: 30
diff changeset
4987 Act. VII, 52: <i>quem prophetarum non sunt persecuti patres
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diff changeset
4988 vestri?</i> Matth. XXIII, v. 37: <i>Ierusalem, Ierusalem, quae
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parents: 30
diff changeset
4989 occidis prophetas, et lapidas eos qui ad te missi sunt</i>. Sic
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parents: 30
diff changeset
4990 ergo errore excluso, dicendum est <i>omnes quotquot venerunt</i>
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diff changeset
4991 scilicet praeter me, et praeter divinam inspirationem et
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parents: 30
diff changeset
4992 auctoritatem, et non cum intentione divinae gloriae quaerendae, sed
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diff changeset
4993 propriae usurpandae, <i>fures sunt</i>, inquantum quod non suum
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diff changeset
4994 est, scilicet docendi auctoritatem, sibi usurpant, Is. I, 23:
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diff changeset
4995 <i>principes tui infideles, socii furum, et latrones</i>, quia per
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diff changeset
4996 pravam doctrinam occidunt; Matth. XXI, 13: <i>vos autem fecistis
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parents: 30
diff changeset
4997 illam speluncam latronum</i>; Oseae VI, v. 9: <i>particeps latronum
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parents: 30
diff changeset
4998 interficientium in via pergentes</i>. Sed <i>eos</i>, scilicet
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diff changeset
4999 fures et latrones, <i>oves</i>, praedestinatae, <i>non
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diff changeset
5000 audierunt</i>, scilicet perseveranter; alias non fuissent de ovibus
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parents: 30
diff changeset
5001 Christi, quia <i>alienum non sequuntur, sed fugiunt ab eo</i>: ut
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diff changeset
5002 dicitur supra eodem. Hoc etiam praecipitur Deut. XIII, 3: <i>non
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diff changeset
5003 audias verba illius prophetae aut somniatoris. Ego sum ostium</i>.
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parents: 30
diff changeset
5004 Hic manifestat expositionem, et primo expositionem ostii; secundo
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diff changeset
5005 furis, ibi <i>fur non venit</i>. Circa primum duo facit. Primo
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parents: 30
diff changeset
5006 resumit quod intendit exponere; secundo exponit. Resumit autem quod
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diff changeset
5007 dixit <i>ego sum ostium</i>. Cantic. ult., 9: <i>si est ostium,
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diff changeset
5008 compingamus illud tabulis cedrinis</i>, idest attribuamus ei
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parents: 30
diff changeset
5009 virtutem imputrescibilem. Exponit autem cum dicit <i>per me si quis
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parents: 30
diff changeset
5010 introierit, salvabitur</i>. Ubi primo ostendit quod competit ei
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parents: 30
diff changeset
5011 usus ostii, qui est salvare oves; secundo insinuat salvationis
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parents: 30
diff changeset
5012 modum, ibi <i>ingredietur et egredietur</i>. Salvat autem ostium
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parents: 30
diff changeset
5013 arcendo interiores ne progrediantur, et defendendo ab exterioribus,
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parents: 30
diff changeset
5014 ne invadantur. Et hoc competit Christo, nam per ipsum salvamur et
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diff changeset
5015 protegimur. Et hoc est quod dicit <i>per me</i>, scilicet ostium,
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diff changeset
5016 <i>si quis</i>, non fictus, <i>introierit</i>, ad societatem
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parents: 30
diff changeset
5017 Ecclesiae et fidelium, <i>salvabitur</i>: supple, si
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parents: 30
diff changeset
5018 perseveraverit; Act. IV, 12: <i>non est aliud nomen sub caelo datum
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parents: 30
diff changeset
5019 hominibus, in quo oporteat nos salvos fieri</i>; Rom. V, 10:
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diff changeset
5020 <i>multo magis salvi erimus in vita ipsius</i>. Modus autem salutis
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diff changeset
5021 ponitur cum dicit <i>et ingredietur et egredietur, et pascua
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parents: 30
diff changeset
5022 inveniet</i>: quae quidem verba quadrupliciter exponi possunt.
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diff changeset
5023 Primo quidem, secundum Chrysostomum, nihil aliud debet intelligi
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diff changeset
5024 quam securitas et libertas adhaerentium Christo. Nam qui aliunde
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parents: 30
diff changeset
5025 ascendit quam per ostium, non habet liberum introitum et exitum;
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parents: 30
diff changeset
5026 qui vero per ostium intrat, habet liberum exitum, quia libere
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diff changeset
5027 potest exire. Cum ergo dicit <i>ingredietur et egredietur</i>, est
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diff changeset
5028 sensus, secundum hanc similitudinem, quod apostoli adhaerentes
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parents: 30
diff changeset
5029 Christo, cum securitate ingrediuntur, conversando cum fidelibus qui
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diff changeset
5030 intra Ecclesiam sunt, et cum infidelibus qui sunt extra, quando
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diff changeset
5031 totius orbis terrarum facti sunt domini, et nullus eos eiicere
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parents: 30
diff changeset
5032 valuit; Num. XXVII, 16: <i>provideat dominus Deus spirituum
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parents: 30
diff changeset
5033 universae carnis hominem super populum istum, qui possit ingredi et
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parents: 30
diff changeset
5034 egredi: ne sit populus domini sicut oves absque pastore. Et pascua
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parents: 30
diff changeset
5035 inveniet</i>, idest, delectationem in conversione, et gaudium etiam
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parents: 30
diff changeset
5036 in persecutionibus infidelium pro Christi nomine habebant; secundum
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diff changeset
5037 illud Act. V, 41: <i>ibant apostoli gaudentes a conspectu Concilii,
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diff changeset
5038 quoniam digni habiti sunt pro nomine Iesu contumeliam pati</i>.
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diff changeset
5039 Secundo potest exponi, secundum Augustinum super Ioannem. Cuilibet
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diff changeset
5040 bene agenti duo incumbunt, scilicet ut bene se habeat ad ea quae
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diff changeset
5041 intra ipsum sunt, et ad ea quae extra. Interius autem in homine est
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diff changeset
5042 spiritus; exterius autem est corpus; II Cor. c. IV, 16: <i>licet is
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parents: 30
diff changeset
5043 qui foris est homo noster corrumpatur, tamen is quis intus est
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diff changeset
5044 renovatur de die in diem</i>. Ille ergo qui Christo adhaeret,
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diff changeset
5045 ingredietur quidem per contemplationem ad custodiam conscientiae;
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diff changeset
5046 Sap. VIII, v. 16: <i>intrans domum meam</i>, scilicet conscientiam,
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parents: 30
diff changeset
5047 <i>conquiescam cum illa</i>, scilicet sapientia. <i>Et
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parents: 30
diff changeset
5048 egredietur</i>, foras, scilicet per bonam actionem, ad domandum
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parents: 30
diff changeset
5049 corpus; Ps. CIII, v. 23: <i>exibit homo ad opus suum et ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
5050 operationem suam usque ad vesperum: et pascua inveniet</i>,
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diff changeset
5051 scilicet in conscientia munda et devota; Ps. XVI, 15: <i>apparebo
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parents: 30
diff changeset
5052 conspectui tuo, satiabor cum apparuerit gloria tua</i>: et in
495930650732 to XML, fix initial link by hand
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diff changeset
5053 actione, <i>pascua inveniet</i> scilicet fructus; Ps. CXXV, 6:
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diff changeset
5054 <i>venientes autem venient cum exultatione, portantes manipulos
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diff changeset
5055 suos</i>. Tertia expositio est etiam eiusdem, et beati Gregorii
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diff changeset
5056 super Ezech., ut sit sensus: <i>ingredietur</i>, in Ecclesiam,
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diff changeset
5057 credendo; Ps. XLI, 5: <i>transibo in locum tabernaculi
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parents: 30
diff changeset
5058 admirabilis</i>, quod est ingredi in Ecclesiam militantem; <i>et
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diff changeset
5059 egredietur</i>, scilicet de militante ad Ecclesiam triumphantem;
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diff changeset
5060 Cant. III, v. 11: <i>egredimini, filiae Sion, et videte regem
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parents: 30
diff changeset
5061 Salomonem in diademate, quo coronavit illum mater sua in die
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diff changeset
5062 desponsationis illius; et pascua inveniet</i>, in Ecclesia
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diff changeset
5063 militante, scilicet doctrinae et gratiae; Ps. XXII, v. 2: <i>in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
5064 loco pascuae ibi me collocavit</i>: et in Ecclesia triumphante,
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diff changeset
5065 scilicet gloriae; Ez. c. XXXIV, 14: <i>in pascuis uberrimis pascam
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parents: 30
diff changeset
5066 eas</i>. Quarto exponitur in libro de spiritu et anima, qui
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parents: 30
diff changeset
5067 Augustino attribuitur, cuius tamen non est: ubi dicitur, quod
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diff changeset
5068 <i>ingredientur</i>, scilicet sancti, ad contemplandam divinitatem
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diff changeset
5069 Christi, <i>et egredientur</i>, ad eius humanitatem considerandam;
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diff changeset
5070 et in utroque <i>pascua invenient</i>, quia in utroque gaudia
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diff changeset
5071 contemplationis gustabunt; Is. XXXIII, 17: <i>regem in decore suo
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parents: 30
diff changeset
5072 videbunt</i>. Hic igitur de fure, et primo ponit furis
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parents: 30
diff changeset
5073 proprietatem; secundo asserit sibi contrariam proprietatem inesse,
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diff changeset
5074 ibi <i>ego veni ut vitam habeant</i> et cetera. Dicit ergo, quod
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diff changeset
5075 illi qui non intrant per ostium, idest qui venerunt praeter me,
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diff changeset
5076 ipsi fures sunt et latrones, quorum conditio mala est. Nam primo
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diff changeset
5077 quidem <i>fur non venit nisi ut furetur</i>, idest ut usurpet quod
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diff changeset
5078 non est suum, cum scilicet seditiosi et haeretici eos qui Christi
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diff changeset
5079 sunt, sibi adiungunt; Ps. X, 9: <i>insidiatur ut rapiat
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diff changeset
5080 pauperem</i>. Secundo fur venit <i>ut mactet</i>, idest occidat
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diff changeset
5081 inducendo perversam doctrinam et pravos mores; Oseae VI, 9:
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parents: 30
diff changeset
5082 <i>particeps latronum interficientium in via pergentes de
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diff changeset
5083 Sichem</i>. Tertio ut perdat immittendo in perditionem aeternam;
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diff changeset
5084 Ier. l, 6: <i>grex perditus factus est populus meus</i>. Quae
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diff changeset
5085 quidem conditiones non sunt in me. <i>Ego veni ut vitam
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diff changeset
5086 habeant</i>; quasi dicat: isti non per me venerunt, quia similia
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diff changeset
5087 agerent his quae ego ago; sed ipsi contrarium agunt: quia furantur,
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diff changeset
5088 occidunt et perdunt. <i>Ego veni ut vitam habeant</i>, scilicet
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parents: 30
diff changeset
5089 iustitiae, ingredientes Ecclesiam militantem per fidem; Hebr. X, 38
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diff changeset
5090 et Rom. I, 17: <i>iustus autem ex fide vivit</i>. De ista vita
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diff changeset
5091 dicitur I Io. III, 14: <i>nos scimus quoniam translati sumus de
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diff changeset
5092 morte ad vitam, quoniam diligimus fratres. Et abundantius
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diff changeset
5093 habeant</i>, scilicet vitam aeternam, egredientes de corpore: de
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diff changeset
5094 qua vita aeterna dicitur infra XVII, 3: <i>ut cognoscant te solum
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diff changeset
5095 verum Deum</i>.</p>
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diff changeset
5096 <br />
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diff changeset
5097 <div class="D">Lectio 3</div>
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diff changeset
5098 <p title="Super Io., cap. 10 l. 3"><a name="87485"><span class=
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diff changeset
5099 "ref">[87485] Super Io., cap. 10 l. 3</span></a> Hic exponit
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diff changeset
5100 secundam clausulam praemissae parabolae scilicet, <i>qui intrat per
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diff changeset
5101 ostium, pastor est ovium</i>, et primo ponit expositionem; secundo
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diff changeset
5102 manifestat eam, ibi <i>ego sum pastor bonus</i> et cetera. Exponit
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diff changeset
5103 autem illam particularem, dicens se esse pastorem bonum: secundo
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diff changeset
5104 subdit boni pastoris officium, ibi <i>bonus pastor animam suam dat
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diff changeset
5105 pro ovibus suis</i>; tertio ostendit de malo pastore contrarium,
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diff changeset
5106 ibi <i>mercenarius autem (...) videt lupum venientem, et fugit</i>.
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diff changeset
5107 Dicit ergo quantum ad primum <i>ego sum pastor bonus</i>. Quod
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diff changeset
5108 autem Christus sit pastor, manifeste ei competit: nam sicut per
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diff changeset
5109 pastorem grex gubernatur et pascitur, ita fideles per Christum
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diff changeset
5110 spirituali cibo, et etiam corpore et sanguine suo reficiuntur; I
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diff changeset
5111 Petr. c. II, 25: <i>eratis aliquando sicut oves non habentes
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diff changeset
5112 pastorem; sed conversi estis nunc ad pastorem et episcopum animarum
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parents: 30
diff changeset
5113 vestrarum</i>; Is. XL, 11: <i>sicut pastor gregem suum pascet</i>.
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diff changeset
5114 Sed ad differentiam mali pastoris et furis addit <i>bonus</i>.
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diff changeset
5115 Bonus, inquam, quia implet pastoris officium, sicut bonus miles
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diff changeset
5116 dicitur qui implet militis officium. Sed cum Christus dixerit
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diff changeset
5117 supra, pastorem intrare per ostium, et iterum se esse ostium, hic
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diff changeset
5118 autem dicat se esse pastorem, oportet quod ipse per semetipsum
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diff changeset
5119 intret. Et quidem per seipsum intrat, quia seipsum manifestat, et
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parents: 30
diff changeset
5120 per seipsum novit patrem. Nos autem per illum intramus, quia per
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diff changeset
5121 ipsum beatificamur. Sed attende, quod nullus alius est ostium nisi
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diff changeset
5122 ipse, quia nullus alius est lux vera, sed per participationem;
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diff changeset
5123 supra I, 8: <i>non erat ille lux</i>, scilicet Ioannes Baptista,
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diff changeset
5124 <i>sed ut testimonium perhiberet de lumine</i>. Sed de Christo
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diff changeset
5125 dicitur <i>erat lux vera quae illuminat omnem hominem</i>. Et ideo
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diff changeset
5126 esse ostium nemo se dicit: hoc sibi ipse Christus proprie retinuit;
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diff changeset
5127 esse autem pastorem, aliis communicavit, et membris suis dedit: nam
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diff changeset
5128 et Petrus pastor, et ceteri apostoli pastores fuerunt, et omnes
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diff changeset
5129 boni episcopi; Ier. III, 15: <i>dabo vobis pastores secundum cor
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diff changeset
5130 meum</i>. Licet autem praepositi Ecclesiae, qui filii sunt, omnes
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diff changeset
5131 pastores sint, ut Augustinus dicit; ideo tamen singulariter dicit
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diff changeset
5132 <i>ego sum pastor bonus</i>, ut insinuet virtutem caritatis. Nullus
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diff changeset
5133 enim est pastor bonus nisi per caritatem efficiatur unum cum
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diff changeset
5134 Christo, et fiat membrum veri pastoris. Officium boni pastoris est
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diff changeset
5135 caritas; unde dicit <i>bonus pastor animam suam dat pro ovibus
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diff changeset
5136 suis</i>. Sciendum est enim, quod differentia est inter bonum
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diff changeset
5137 pastorem et malum: nam bonus pastor intendit commodum gregis; malus
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diff changeset
5138 autem commodum proprium: et haec differentia tangitur Ez. XXXIV, 2:
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diff changeset
5139 <i>vae pastoribus qui pascunt semetipsos. Nonne greges pascuntur a
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diff changeset
5140 pastoribus?</i> Qui igitur utitur grege ut semetipsum tantum
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diff changeset
5141 pascat, non est pastor bonus. Ex quo sequitur quod pastor malus,
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diff changeset
5142 etiam corporalis, nullum detrimentum vult sustinere pro grege, cum
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diff changeset
5143 non intendat eorum commodum, sed proprium. Bonus vero pastor, etiam
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diff changeset
5144 corporalis, sustinet multa pro grege, cuius bonum intendit; unde
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diff changeset
5145 Iacob dixit Gen. XXXI, 40: <i>nocte ac die gelu urebar et
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diff changeset
5146 aestu</i>. Sed in corporalibus pastoribus non exigitur a bono
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diff changeset
5147 pastore ut exponat se morti propter salutem gregis. Sed quia
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diff changeset
5148 spiritualis gregis salus praeponderat corporali vitae pastoris,
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diff changeset
5149 ideo cum periculum imminet de gregis salute, debet quisque
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diff changeset
5150 spiritualis pastor, corporalis vitae sustinere dispendium pro
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diff changeset
5151 gregis salute. Et hoc est quod dominus dicit <i>bonus pastor animam
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diff changeset
5152 suam</i>, idest vitam corporalem, <i>ponit pro ovibus suis</i>,
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diff changeset
5153 idest auctoritate et caritate. Utrumque enim exigitur, et quod ad
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diff changeset
5154 eum pertineat, et quod eas amet: nam primum sine secundo non
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diff changeset
5155 sufficit. Huius autem doctrinae Christus nobis exemplum praebuit; I
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diff changeset
5156 Io. III, 16: <i>si Christus posuit animam suam pro nobis, et nos
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diff changeset
5157 debemus pro fratribus animas ponere</i>. Hic agit de malo pastore,
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parents: 30
diff changeset
5158 ostendens, ei contrarias conditiones inesse a conditionibus boni
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diff changeset
5159 pastoris, et primo ponit mali pastoris conditiones; secundo
495930650732 to XML, fix initial link by hand
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diff changeset
5160 ostendit quomodo ipsae conditiones se invicem consequuntur, ibi
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diff changeset
5161 <i>mercenarius autem (...) fugit</i>. Circa primum duo facit. Primo
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diff changeset
5162 ponit conditiones mali pastoris; secundo insinuat periculum
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diff changeset
5163 imminens gregi, ex malo pastore, ibi <i>et lupus rapit</i> et
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diff changeset
5164 cetera. Notandum autem, quod ex his quae dicta sunt de bono pastore
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diff changeset
5165 et his quae dicuntur de malo, triplex differentia conditionum
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diff changeset
5166 ipsorum, scilicet boni et mali pastoris, accipi potest. Prima
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parents: 30
diff changeset
5167 quidem distinctio accipitur quantum ad intentionem; secunda quantum
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diff changeset
5168 ad affectum tertia quantum ad sollicitudinem. Differunt ergo primo
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diff changeset
5169 in intentione, et hoc ex nomine utriusque: nam primus dicitur
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diff changeset
5170 pastor, ex quo datur intelligi quod intendit pascere gregem; Ez.
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diff changeset
5171 XXXIV, 2: <i>nonne greges pascuntur a pastoribus?</i> Iste autem,
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diff changeset
5172 scilicet malus, dicitur mercenarius, quasi mercedem quaerens. Ut
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diff changeset
5173 sic differant in hoc: quod bonus pastor quaerit utilitatem gregis;
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diff changeset
5174 mercenarius autem principalius commodum proprium. Haec etiam
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diff changeset
5175 differentia est inter regem et tyrannum, ut philosophus dicit, quia
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diff changeset
5176 rex in suo regimine intendit utilitatem subditorum; tyrannus vero
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diff changeset
5177 utilitatem propriam; unde est sicut mercenarius: Zach. c. XI, 12:
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diff changeset
5178 <i>si bonum est in oculis vestris, afferte mihi mercedem</i>. Sed
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diff changeset
5179 numquid possunt quaerere etiam boni pastores mercedem? Videtur quod
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diff changeset
5180 sic; Eccli. XXXVI, 18: <i>da mercedem, domine, sustinentibus
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diff changeset
5181 te</i>; Is. XL, 10: <i>ecce merces eius cum eo</i>; et Lc. XV, 17:
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diff changeset
5182 <i>quanti mercenarii in domo patris mei abundant panibus</i>.
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diff changeset
5183 Respondeo. Dicendum quod merces potest accipi dupliciter: scilicet
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diff changeset
5184 communiter et proprie. Communiter quidem, omne quod meritis
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diff changeset
5185 redditur, dicitur merces, et quia vita aeterna, quae est Deus, I
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diff changeset
5186 Io. ult., 20: <i>hic est verus Deus, et vita aeterna</i>, meritis
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diff changeset
5187 redditur, ideo ipsa vita aeterna merces dicitur. Et hanc mercedem
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diff changeset
5188 potest et debet quaerere quilibet bonus pastor. Proprie autem
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diff changeset
5189 dicitur merces aliquid segregatum ab hereditate; et ad hanc non
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diff changeset
5190 debet habere respectum ille qui est verus filius, ad quem spectat
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diff changeset
5191 hereditas; sed ad eam respectum habent servi et mercenarii. Unde,
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diff changeset
5192 cum vita aeterna sit hereditas nostra, qui operatur habens ad eam
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diff changeset
5193 respectum, operatur ut filius; qui vero intendit aliquid seorsum ab
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diff changeset
5194 ea (puta terrenis commodis inhiat, honore praelationis gaudet)
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diff changeset
5195 mercenarius est. Secundo distinguuntur quantum ad sollicitudinem:
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diff changeset
5196 quia de bono pastore dicitur quod oves sunt suae, non solum
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diff changeset
5197 commissione, sed etiam amore et sollicitudine; Phil. I, 7: <i>eo
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diff changeset
5198 quod habeam vos in corde</i> etc.; sed de mercenario dicitur
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diff changeset
5199 <i>cuius non sunt oves propriae</i>, idest, earum sollicitudinem
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diff changeset
5200 non habet; Ez. XXXIV, 8: <i>neque quaesierunt pastores gregem meum,
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diff changeset
5201 sed pascebant semetipsos</i>. Tertio differunt quantum ad affectum:
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diff changeset
5202 nam bonus pastor qui diligit gregem, animam suam dat pro eo, idest,
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diff changeset
5203 exponit se periculo vitae corporalis. Malus autem, quia nullum
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diff changeset
5204 affectum habet ad gregem, fugit cum videt lupum. Unde dicit
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diff changeset
5205 <i>videt lupum venientem, et dimittit oves</i>. Lupus iste
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diff changeset
5206 tripliciter accipitur. Primo quidem Diabolus tentans; Eccli. XIII,
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diff changeset
5207 21: <i>sed si communicabat aliquando lupus cum agno, sic peccator
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diff changeset
5208 iusto</i>. Secundo vero haereticus mactans; Matth. VII, 15:
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diff changeset
5209 <i>attendite a falsis prophetis, qui veniunt ad vos in vestimentis
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diff changeset
5210 ovium</i>; Act. XX, 29: <i>ego scio quoniam intrabunt post
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diff changeset
5211 discessionem meam lupi rapaces in vos, non parcentes gregi</i>.
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diff changeset
5212 Tertio tyrannus saeviens: Ez. XXII, 27: <i>principes eius in medio
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diff changeset
5213 eius quasi lupi</i>. Debet ergo bonus pastor contra hunc lupum
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diff changeset
5214 triplicem, subditum gregem tueri: dum scilicet videns lupum, idest
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diff changeset
5215 tentationem diabolicam, deceptionem haereticam et saevitiam
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diff changeset
5216 tyrannicam, opponit se: contra quod dicitur Ez. XIII, 5: <i>non
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diff changeset
5217 ascendistis ex adverso, neque opposuistis murum pro domo
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diff changeset
5218 Israel</i>. Et ideo dicitur de malo pastore, quod <i>fugit et
495930650732 to XML, fix initial link by hand
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diff changeset
5219 dimittit oves</i>; Zach. XI, 17: <i>o pastor, et idolum
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diff changeset
5220 derelinquens gregem</i>; quasi dicat: non es pastor, sed
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diff changeset
5221 similitudinem et idolum geris pastoris; Ier. XLVI, 21:
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diff changeset
5222 <i>mercenarii eius in medio eius, quasi vituli saginati versi sunt,
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diff changeset
5223 et fugerunt simul, nec stare potuerunt</i>. Sed contra hoc est quod
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diff changeset
5224 dicitur Matth. V, 11: <i>si vos persecuti fuerint in una civitate,
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diff changeset
5225 fugite in aliam</i>. Ergo videtur quod licet pastori fugere.
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diff changeset
5226 Respondeo. Dicendum quod ad hoc est duplex solutio. Una est
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diff changeset
5227 Augustini super Ioannem. Est enim duplex fuga: scilicet animi et
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diff changeset
5228 corporis. Quod autem hic dicitur <i>dimittit oves et fugit</i>,
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diff changeset
5229 intelligitur de fuga animi: nam dum malus pastor a lupo sibi
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diff changeset
5230 periculum metuit, resistere eius iniustitiae non praesumit; sed
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diff changeset
5231 fugit non mutando locum, sed subtrahendo solatium, refugiens
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diff changeset
5232 scilicet gregis sollicitudinem. Sed haec expositio necessaria est
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diff changeset
5233 quantum ad primum lupum, nam contra Diabolum non oportet
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diff changeset
5234 corporaliter fugere. Sed quia contingit etiam aliquem pastorem
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diff changeset
5235 fugere corporaliter propter aliquos lupos, scilicet haereticum
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diff changeset
5236 habentem potestatem et tyrannum, ideo adhibenda est alia responsio,
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diff changeset
5237 quam Augustinus ponit in epistola ad Honoratum. Nam, ut ipse dicit,
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diff changeset
5238 videtur quod liceat etiam corporaliter fugere lupos, non solum ex
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diff changeset
5239 auctoritate domini supra posita, sed etiam exemplo sanctorum
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diff changeset
5240 aliquorum, puta Athanasii et aliorum persecutores fugientium. Non
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diff changeset
5241 enim quia fugit, sed quia dimittit oves vituperatur: unde si posset
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diff changeset
5242 fugere non dimittendo oves, non esset vituperabile. Contingit enim
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diff changeset
5243 aliquando, quod quaeritur persona praelati; aliquando totus grex.
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diff changeset
5244 Manifestum est autem quod si quaeratur sola persona praelati,
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diff changeset
5245 possunt alii loco sui ad gregis custodiam deputari, qui vice sui
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diff changeset
5246 consolentur et gubernent gregem. Unde si sic fugiat, non dicitur
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diff changeset
5247 dimittere oves; et hoc modo, in casu, fugere licet. Si autem
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diff changeset
5248 quaeratur totus grex, aut oportet quod pastores omnes simul sint
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diff changeset
5249 cum ovibus, aut oportet quod aliqui ex eis remaneant, et aliqui
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diff changeset
5250 recedant. Si autem totaliter deserant gregem, tunc eis competit
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diff changeset
5251 quod hic dicitur <i>videt lupum venientem, et dimittit oves, et
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diff changeset
5252 fugit</i>. Hic ponitur periculum imminens, quod est duplex. Unum
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diff changeset
5253 est ovium rapina; unde dicit <i>lupus rapit</i>, scilicet, quod
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diff changeset
5254 alienum est, sibi usurpat. Fideles enim Christi sunt eius oves.
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diff changeset
5255 Tunc igitur aliquis haeresiarcha et lupus rapit oves, quando
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diff changeset
5256 fideles Christi ad doctrinam suam falsam attrahit; Ez. c. XXXIV, 5:
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diff changeset
5257 <i>factus est grex meus in direptionem omnium bestiarum agri</i>.
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diff changeset
5258 Aliud periculum est ovium dispersio, unde dicit <i>et dispergit
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diff changeset
5259 oves</i>, inquantum aliqui seducuntur, et aliqui persistunt; Ez.
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diff changeset
5260 XXXIV, 6: <i>dispersi sunt greges mei; et non erat qui
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diff changeset
5261 requireret</i>. Hic ostendit quomodo praedictae conditiones se
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diff changeset
5262 invicem consequuntur: nam ex primis duabus sequitur tertia. Ex hoc
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diff changeset
5263 enim quod quaerit utilitatem suam, et non afficitur ad gregem per
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diff changeset
5264 amorem et sollicitudinem, sequitur quod non velit pro eo incommodum
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diff changeset
5265 sustinere. Et ideo dicit <i>mercenarius autem fugit</i>, ideo
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diff changeset
5266 scilicet <i>quia mercenarius est</i>, idest, quaerit commodum
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diff changeset
5267 proprium quantum ad primam conditionem; <i>et non pertinet ad eum
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diff changeset
5268 de ovibus</i>, idest, non eas diligit, neque pro eis sollicitatur,
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diff changeset
5269 quantum ad secundam conditionem eius. Unde Iob XXXIX, 16, dicitur
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diff changeset
5270 de malo pastore: <i>induratur ad filios quasi non fuerint sui</i>.
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diff changeset
5271 E converso autem est de bono pastore: nam gregis commodum quaerit,
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diff changeset
5272 non proprium; Philip. IV, 17: <i>non quaero datum, sed quaero
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diff changeset
5273 fructum</i> et cetera. Et pertinet ad eum de ovibus; idest, eas
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diff changeset
5274 diligit, et de eis sollicitatur, Phil. I, 7: <i>eo quod habeam vos
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diff changeset
5275 in vinculis meis</i> et cetera.</p>
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diff changeset
5276 <br />
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diff changeset
5277 <div class="D">Lectio 4</div>
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diff changeset
5278 <p title="Super Io., cap. 10 l. 4"><a name="87486"><span class=
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diff changeset
5279 "ref">[87486] Super Io., cap. 10 l. 4</span></a> Hic dominus probat
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diff changeset
5280 suam expositionem, et primo resumit quod probare intendit; secundo
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diff changeset
5281 probationem inducit, ibi <i>et cognosco oves meas</i>; tertio eam
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diff changeset
5282 manifestat, ibi <i>propterea me pater diligit</i>. Dicit ergo
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diff changeset
5283 primo: <i>ego sum pastor bonus</i>. Hoc expositum est supra. Ez.
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diff changeset
5284 XXXIV, 11: <i>requiram oves meas in die illa, sicut visitat pastor
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diff changeset
5285 gregem suum</i>. Consequenter cum dicit <i>et cognosco oves
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diff changeset
5286 meas</i>, probat quod dicit. Duo autem dicit de se; scilicet quod
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diff changeset
5287 est pastor, et quod est bonus. Primo ergo probat quod sit pastor;
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diff changeset
5288 secundo quod pastor bonus. Pastorem autem se esse probat per duo
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diff changeset
5289 signa posita superius de pastore: quorum primum est quod oves
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diff changeset
5290 proprias vocat nominatim. Et quantum ad hoc dicit <i>et cognosco
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diff changeset
5291 oves meas</i>; II Tim. II, 19: <i>novit dominus qui sunt eius.
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diff changeset
5292 Cognosco</i>, inquam, notitia non solum simplici, sed etiam
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diff changeset
5293 probationis et dilectionis; Apoc. I, 5: <i>dilexit nos, et lavit
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diff changeset
5294 nos a peccatis nostris</i>. Secundum signum est quod oves vocem
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diff changeset
5295 eius audiunt, et sciunt eum. Et quantum ad hoc dicit <i>et
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diff changeset
5296 cognoscunt me meae</i>, meae, inquam, praedestinatione, vocatione
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diff changeset
5297 et gratia; quasi dicat: ipsae me diligentes obsequuntur. Unde hoc
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diff changeset
5298 intelligitur de notitia dilectionis, de qua dicitur Ier. XXXI, 34:
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diff changeset
5299 <i>omnes cognoscent me a minimo usque ad maiorem</i> et cetera.
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diff changeset
5300 Bonum autem pastorem se ostendit, ostendens se habere officium boni
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diff changeset
5301 pastoris, quod est ut animam suam ponat pro ovibus suis, et primo
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diff changeset
5302 ponit causam huius; secundo ipsum inducit; tertio subdit fructum
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diff changeset
5303 signi. Causam autem huius signi, scilicet quod animam suam ponit
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diff changeset
5304 pro ovibus suis, est notitia quam habet de patre: et quantum ad hoc
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diff changeset
5305 dicit <i>sicut novit me pater, ego agnosco patrem, et animam meam
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diff changeset
5306 pono pro ovibus meis</i>. Et hoc quidem verbum dupliciter potest
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diff changeset
5307 exponi. Uno modo, ut ly <i>sicut</i> significet similitudinem; et
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diff changeset
5308 hoc modo notitia huius potest communicari creaturae alicui; I Cor.
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diff changeset
5309 XIII, 12: <i>cognoscam sicut et cognitus sum</i>, idest, sicut
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diff changeset
5310 cognitus sum sine velamine, ita sine velamine cognoscam. Alio modo
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diff changeset
5311 ut ly <i>sicut</i> importet aequalitatem; et tunc cognoscere patrem
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diff changeset
5312 sicut cognitus est ab eo, est proprium solius filii, quia solus
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diff changeset
5313 filius cognoscit patrem comprehendendo, sicut pater comprehendendo
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diff changeset
5314 cognoscit filium; Matth. XI, 27: <i>nemo novit filium nisi pater,
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diff changeset
5315 neque patrem quis novit nisi filius</i>, notitia scilicet
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diff changeset
5316 comprehensionis. Ideo autem dominus hoc dicit, quia in hoc ipso
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diff changeset
5317 quod cognoscit patrem, cognoscit eius voluntatem, in qua erat ut
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diff changeset
5318 filius pro salute humani generis moreretur: in quo etiam dicit se
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diff changeset
5319 mediatorem Dei et hominis. Nam sicut ad oves se habet ut cognitus
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diff changeset
5320 et cognoscens, ita et ad patrem: quia sicut pater eum novit, ita
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diff changeset
5321 ipse patrem cognoscit. Consequenter cum dicit <i>et animam meam
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diff changeset
5322 pono pro ovibus meis</i>, ponit ipsum signum; I Io. III, 16: <i>in
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diff changeset
5323 hoc cognovimus caritatem Dei, quoniam ille pro nobis animam suam
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diff changeset
5324 posuit</i> et cetera. Sed cum in Christo sint tres substantiae,
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diff changeset
5325 scilicet substantia verbi, animae et corporis, quaeritur quis
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diff changeset
5326 loquatur cum dicit <i>animam meam pono</i>. Si dicas, quod verbum
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diff changeset
5327 hic loquitur, non est verum: nam verbum numquam animam posuit, cum
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diff changeset
5328 numquam fuerit ab anima separatum. Si autem dicas quod anima
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diff changeset
5329 loquitur; hoc etiam impossibile videtur, quia nihil separatur a
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diff changeset
5330 seipso. Si vero dicas, quod quantum ad corpus Christus hoc dicit,
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diff changeset
5331 nec hoc videtur, quia corpus non habet potestatem iterum sumendi
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diff changeset
5332 eam. Dicendum ergo ad hoc, quod in morte Christi, anima fuit
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diff changeset
5333 separata a carne; alias non fuisset vere mortuus; sed divinitas
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diff changeset
5334 numquam separata fuit in Christo ab ipsa anima et carne, sed unita
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diff changeset
5335 fuit animae descendenti ad Inferos et corpori existenti in
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diff changeset
5336 sepulcro: et ideo corpus virtute divinitatis animam posuit, et
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diff changeset
5337 iterum resumpsit eam. Consequenter cum dicit <i>et alias oves
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diff changeset
5338 habeo</i> etc., ponit fructum mortis Christi, qui est salus non
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diff changeset
5339 solum Iudaeorum, sed etiam gentium. Quia enim dixerat <i>animam
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diff changeset
5340 meam pono pro ovibus meis</i>, Iudaei reputantes se oves Dei,
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diff changeset
5341 secundum illud Ps. LXXVIII, 13: <i>nos autem populus eius, et oves
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diff changeset
5342 pascuae eius</i>, possent dicere quod pro eis tantum animam
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diff changeset
5343 poneret. Sed dominus addit dicens, quod non tantum pro eis, sed
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diff changeset
5344 etiam pro aliis; infra XI, 51: <i>hoc a semetipso non dixit; sed
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diff changeset
5345 cum esset pontifex anni illius, prophetavit, quia Christus
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diff changeset
5346 moriturus erat pro gente, et non tantum pro gente, sed ut filios
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diff changeset
5347 Dei, qui erant dispersi, congregaret in unum</i>. In isto autem
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diff changeset
5348 fructu dominus tria facit. Primo ponit gentium praedestinationem;
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diff changeset
5349 secundo earum per gratiam vocationem; tertio ipsarum
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diff changeset
5350 iustificationem. Quantum ad primum dicit <i>alias oves habeo</i>,
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diff changeset
5351 scilicet gentes, <i>quae non sunt ex hoc ovili</i>, scilicet de
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diff changeset
5352 genere carnis Israel, quod erat quasi ovile; Mich. II, 12:
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diff changeset
5353 <i>congregabo Iacob totum te</i>. Nam sicut oves in ovili
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diff changeset
5354 concluduntur, sic isti in praeceptis legalibus conclusi
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diff changeset
5355 custodiebantur, ut habetur Gal. III. Istas, inquam, oves, scilicet
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diff changeset
5356 gentiles, habeo a patre per aeternam praedestinationem; Ps. II, v.
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diff changeset
5357 8: <i>postula a me, et dabo tibi gentes hereditatem tuam</i>; Is.
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diff changeset
5358 XLIX, 6: <i>parum est ut sis mihi servus ad suscitandas tribus
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diff changeset
5359 Iacob, et faeces Israel convertendas: dedi te in lucem gentium, ut
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diff changeset
5360 sis salus mea usque ad extremum terrae</i>. Quantum ad secundum
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diff changeset
5361 dicit <i>et illas oportet me adducere</i> idest, opportunum est
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diff changeset
5362 secundum ordinem divinae praedestinationis ad gratiam vocare. Sed
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diff changeset
5363 contra. Matth. XV, 24, dicit dominus: <i>non sum missus nisi ad
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diff changeset
5364 oves quae perierunt domus Israel</i>. Responsio. Dicendum, quod ad
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diff changeset
5365 oves domus Israel tantum missus est Iesus, ut eis corporaliter
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diff changeset
5366 praedicaret, secundum illud Roman. XV, 8: <i>dico autem Christum
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diff changeset
5367 Iesum ministrum fuisse circumcisionis propter veritatem Dei, ad
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diff changeset
5368 confirmandas promissiones patrum</i>. Gentes autem adduxit per
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diff changeset
5369 apostolos suos; Is. ult., 19: <i>mittam ex eis, qui reliqui
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diff changeset
5370 fuerint, ad gentes</i>. Quantum ad tertium dicit <i>et vocem meam
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diff changeset
5371 audient</i>. Ubi tria ponuntur necessaria ad iustitiam Christianae
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diff changeset
5372 religionis. Primum est obedientia mandatorum Dei. Et quantum ad hoc
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diff changeset
5373 dicit <i>et vocem meam audient</i>, idest, servabunt mandata mea;
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diff changeset
5374 Matth. c. ult. 20: <i>docentes eos servare omnia quaecumque mandavi
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diff changeset
5375 vobis</i>; Ps. XVII, 45: <i>populus quem non cognovi</i>, idest,
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diff changeset
5376 quem non approbavi, <i>auditu auris obedivit mihi</i>. Secundum est
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diff changeset
5377 unitas caritatis; et quantum ad hoc dicit <i>et fiet unum
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diff changeset
5378 ovile</i>; idest, ex duabus gentibus, Iudaico et gentili populo,
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diff changeset
5379 una Ecclesia fidelium; Eph. IV, 5: <i>una fides</i>; et Eph. II,
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diff changeset
5380 14: <i>ipse est pax nostra qui facit utraque unum</i>. Tertium est
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diff changeset
5381 unitas fidei: et quantum ad hoc dicit <i>et unus pastor</i>; Ez.
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diff changeset
5382 XXXVII, 24: <i>et pastor unus erit ovium eorum</i>, scilicet
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diff changeset
5383 Iudaeorum et gentilium. Hic dominus manifestat suam probationem, et
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diff changeset
5384 primo manifestat causam signi; secundo signum, seu effectum, ibi
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diff changeset
5385 <i>nemo tollit eam a me</i>; tertio ostendit eam esse convenientem,
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5386 ibi <i>hoc mandatum accepi a patre meo</i>. Causam autem mortis
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diff changeset
5387 dicit dominus esse notitiam quam habet de patre, dicens: <i>sicut
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diff changeset
5388 novit me pater, et ego agnosco patrem, et animam meam pono pro
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diff changeset
5389 ovibus meis</i>. Unde hoc exponens dicit <i>propterea pater me
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diff changeset
5390 diligit</i>: ex quo patet quod pater novit eum notitia
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diff changeset
5391 approbationis, <i>propterea</i>, inquam, <i>quia ego pono animam
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diff changeset
5392 meam, ut iterum sumam eam</i>. Sed numquid mors est causa paternae
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diff changeset
5393 dilectionis? Videtur quod non, quia temporale non est causa
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diff changeset
5394 aeterni: mors autem Christi est temporalis, dilectio vero Dei ad
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diff changeset
5395 Christum est aeterna et cetera. Respondeo. Dicendum quod Christus
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diff changeset
5396 hic loquitur de dilectione patris ad eum, sed inquantum est homo:
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diff changeset
5397 et sic haec littera dupliciter potest legi. Uno modo ut ly
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5398 <i>quia</i> teneatur causaliter, alio modo ut designet terminum vel
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diff changeset
5399 signum dilectionis. Si quidem teneatur causaliter, tunc est sensus:
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5400 quia <i>ego pono animam meam</i>, idest sustineo mortem,
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diff changeset
5401 <i>propterea pater diligit me</i>; idest, effectum dilectionis mihi
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diff changeset
5402 dat, scilicet claritatem et exaltationem corporis; Phil. II, v. 8:
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5403 <i>factus est obediens usque ad mortem, mortem autem crucis;
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diff changeset
5404 propter quod et Deus exaltavit illum, et donavit illi nomen quod
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5405 est super omne nomen</i>. Sed contra hoc videtur esse, quia bona
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5406 opera non possunt esse meritoria divinae dilectionis. Cum enim
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diff changeset
5407 opera nostra intantum meritoria sint, inquantum caritate
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diff changeset
5408 informantur, secundum quod dicitur I Cor. XIII, 3: <i>si
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diff changeset
5409 distribuero omnes facultates meas in cibos pauperum, caritatem
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5410 autem non habeam, nihil mihi prodest</i>, et Deus praeveniat etiam
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diff changeset
5411 nos in amando: I Io. IV, 10: <i>in hoc est caritas, non quasi
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5412 dilexerimus Deum, sed quoniam ipse prior dilexit nos</i>,
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diff changeset
5413 manifestum est quod sua dilectio praecedit omne meritum nostrum.
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parents: 30
diff changeset
5414 Sed ad hoc dicendum, quod ipsam Dei dilectionem nullus mereri
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parents: 30
diff changeset
5415 potest; sed effectum divinae dilectionis, qui est augmentum
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parents: 30
diff changeset
5416 gratiae, et collatio boni gloriae, quem ex dilectione sua nobis
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parents: 30
diff changeset
5417 Deus confert, mereri possumus per bona opera nostra. Unde possumus
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parents: 30
diff changeset
5418 dicere, quod Deus propterea hunc vel illum hominem diligit, idest
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parents: 30
diff changeset
5419 ei effectum suae dilectionis impendit, quia implet eius mandata. Et
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parents: 30
diff changeset
5420 sic possumus dicere de Christo homine, quod propterea pater diligit
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parents: 30
diff changeset
5421 eum, idest, exaltavit, et dedit illi claritatem gloriae, quia
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parents: 30
diff changeset
5422 posuit animam suam ad mortem. Si vero ly <i>quia</i> importet
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parents: 30
diff changeset
5423 terminum dilectionis, tunc est sensus: <i>propterea me pater
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parents: 30
diff changeset
5424 diligit</i>, idest ad hoc me pater dilexit, <i>ut animam meam
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parents: 30
diff changeset
5425 ponerem</i>. Quasi dicat: pater sua dilectione, quam habet ad me,
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parents: 30
diff changeset
5426 ordinavit ut per passionem meam redimerem genus humanum; Rom. VIII,
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parents: 30
diff changeset
5427 32: <i>proprio filio suo non pepercit, sed pro nobis omnibus
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parents: 30
diff changeset
5428 tradidit illum</i>. Si autem ly <i>quia</i> designet signum
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parents: 30
diff changeset
5429 dilectionis, tunc est sensus: <i>propterea pater me diligit, quia
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parents: 30
diff changeset
5430 ego pono animam meam</i>. Quasi dicat: hoc signum est quod pater me
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parents: 30
diff changeset
5431 diligat, <i>quia pono animam meam</i>, ut iterum sumam eam; idest,
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parents: 30
diff changeset
5432 faciens mandata eius et voluntatem suam, sustineo mortem. Evidens
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parents: 30
diff changeset
5433 enim signum dilectionis est quod homo ex caritate faciat Dei
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parents: 30
diff changeset
5434 mandata. Hic exponit effectum signi: quod quidem signum erat, ubi
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parents: 30
diff changeset
5435 dixit <i>animam meam pono pro ovibus meis</i>, exponens quomodo eam
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parents: 30
diff changeset
5436 ponit, et primo excludit violentiam; secundo subiungit eius
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parents: 30
diff changeset
5437 potestatem. Violentiam quidem excludit, quae alicui posset fieri in
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parents: 30
diff changeset
5438 auferendo vitam: quae Christo non fuit facta. Et quantum ad hoc
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parents: 30
diff changeset
5439 dicit <i>nemo tollet eam</i>, scilicet animam meam, per violentiam,
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parents: 30
diff changeset
5440 sed <i>ego pono eam</i>, propria virtute, scilicet <i>a meipso</i>;
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parents: 30
diff changeset
5441 Is. XLIX, 24: <i>numquid tolletur a forti praeda?</i> Sed numquid
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parents: 30
diff changeset
5442 Iudaei non intulerunt Christo violentiam? Intulerunt quidem quantum
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parents: 30
diff changeset
5443 in eis fuit, sed in Christo non fuit illa violentia, quia, quando
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parents: 30
diff changeset
5444 voluit, eam sponte posuit. Unde supra VIII, 30, dicitur, quod
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parents: 30
diff changeset
5445 Iudaei volentes eum apprehendere, non potuerunt, <i>quia nondum
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parents: 30
diff changeset
5446 venerat hora eius</i>, voluntaria scilicet, non qua cogeretur mori,
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parents: 30
diff changeset
5447 sed qua dignaretur occidi: ut dicit Augustinus. Potestatem autem
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parents: 30
diff changeset
5448 eius subiungit cum dicit <i>potestatem habeo ponendi eam</i>. Circa
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parents: 30
diff changeset
5449 quod sciendum est, quod cum unio animae et corporis sit naturalis,
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parents: 30
diff changeset
5450 separatio eorum est naturalis. Et licet causa huius separationis et
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parents: 30
diff changeset
5451 mortis possit esse voluntaria, tamen mors in hominibus semper est
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parents: 30
diff changeset
5452 naturalis. In nullo autem puro homine natura subditur voluntati,
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parents: 30
diff changeset
5453 cum sicut voluntas, ita et natura sit a Deo; et ideo mors
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parents: 30
diff changeset
5454 cuiuslibet puri hominis oportet quod sit naturalis. In Christo
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parents: 30
diff changeset
5455 autem natura sua et tota alia natura subditur voluntati eius, sicut
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parents: 30
diff changeset
5456 artificiata voluntati artificis. Et ideo secundum voluntatis suae
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parents: 30
diff changeset
5457 placitum, potuit animam ponere cum voluit, et iterum eam sumere:
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parents: 30
diff changeset
5458 quod nullus purus homo facere potest, licet voluntarie causam
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parents: 30
diff changeset
5459 mortis sibi possit inferre. Et inde est quod centurio videns eum
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parents: 30
diff changeset
5460 non naturali necessitate mori, sed sua dum <i>clamans voce magna
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parents: 30
diff changeset
5461 emisit spiritum</i>: Matth. XXVII, 50 recognovit in eo virtutem
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parents: 30
diff changeset
5462 divinam dicens: <i>vere filius Dei erat iste</i>. Unde et apostolus
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parents: 30
diff changeset
5463 I Cor. c. I, 18: <i>verbum crucis pereuntibus stultitia est: his
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parents: 30
diff changeset
5464 autem qui salvi fiunt, idest nobis, virtus Dei est</i>. Idest in
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parents: 30
diff changeset
5465 ipsa morte Christi, manifestata est virtus potestatis eius. Hic
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parents: 30
diff changeset
5466 ostendit causam praedictam convenientem esse: nam impletio mandati
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parents: 30
diff changeset
5467 demonstrat dilectionem ad mandantem. Et ideo dicit <i>hoc mandatum
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parents: 30
diff changeset
5468 accepi a patre meo</i>, scilicet animam ponendi, et sumendi eam;
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parents: 30
diff changeset
5469 infra XIV, 23: <i>si quis diligit me, sermonem meum servabit, et
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parents: 30
diff changeset
5470 pater meus diliget eum</i>.</p>
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parents: 30
diff changeset
5471 <br />
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parents: 30
diff changeset
5472 <div class="D">Lectio 5</div>
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parents: 30
diff changeset
5473 <p title="Super Io., cap. 10 l. 5"><a name="87487"><span class=
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parents: 30
diff changeset
5474 "ref">[87487] Super Io., cap. 10 l. 5</span></a> Postquam dominus
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parents: 30
diff changeset
5475 ostendit se habere virtutem vivificativam, et insinuavit
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parents: 30
diff changeset
5476 vivificandi modum, hic ostendit secundum quid sibi vivificativa
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parents: 30
diff changeset
5477 potestas conveniat, et primo Evangelista ponit dissensionem exortam
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parents: 30
diff changeset
5478 super hoc inter turbas ad se invicem; secundo ponit disceptationem
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parents: 30
diff changeset
5479 principum Iudaeorum ad Christum, ibi <i>facta sunt encaenia</i> et
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parents: 30
diff changeset
5480 cetera. Circa primum tria facit. Primo ponit ipsam turbarum
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parents: 30
diff changeset
5481 dissensionem; secundo subdit unius partis dissentientium opinionem;
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parents: 30
diff changeset
5482 tertio infert sanam alterius partis assertionem. Dissensio autem
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parents: 30
diff changeset
5483 orta est inter turbas quae Christum audierant, ex sermonibus eius:
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parents: 30
diff changeset
5484 et hoc est quod dicit <i>dissensio itaque facta est inter Iudaeos
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parents: 30
diff changeset
5485 propter sermones hos</i>. Dum enim quidam ex eis sermones ipsos
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parents: 30
diff changeset
5486 recte intelligebant, quidam non recte, dissentiebant ad invicem;
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parents: 30
diff changeset
5487 Matth. X, 34: <i>non veni pacem mittere, sed gladium</i>, scilicet
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parents: 30
diff changeset
5488 evangelicae doctrinae, cui alii credunt, alii contradicunt; Ps.
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parents: 30
diff changeset
5489 CVI, 40: <i>effusa est contentio super principes</i>. Opinio autem
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parents: 30
diff changeset
5490 alterius partis dissentientium est falsa: et quantum ad hoc dicit
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parents: 30
diff changeset
5491 <i>dicebant autem multi ex ipsis</i>. Dicit autem <i>multi</i>,
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parents: 30
diff changeset
5492 quia, ut dicitur Eccle. I, 15: <i>stultorum infinitus est numerus.
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parents: 30
diff changeset
5493 Dicebant</i>, inquam, <i>Daemonium habet, et insanit</i>.
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parents: 30
diff changeset
5494 Consuetudo namque stultorum est ut dubia semper interpretentur in
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parents: 30
diff changeset
5495 malum, cum tamen contrarium debeat fieri. Unde contingit quod
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parents: 30
diff changeset
5496 quaecumque ignorant, blasphemant, ut dicitur in canonica Iudae.
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parents: 30
diff changeset
5497 Quia ergo verba domini intelligere non valebant, quia <i>lux in
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parents: 30
diff changeset
5498 tenebris lucet, et tenebrae eam non comprehenderunt</i>, ideo
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parents: 30
diff changeset
5499 blasphemant dicentes <i>Daemonium habet, et insanit</i>. Et
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parents: 30
diff changeset
5500 nituntur alios ab eo avertere, dicentes: <i>quid eum auditis?</i>
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parents: 30
diff changeset
5501 Blasphemantes autem, duo Christo imponunt. Primo, quod Daemonium
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parents: 30
diff changeset
5502 habet; quasi dicant: non ex spiritu sancto, sed ex spiritu maligno
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parents: 30
diff changeset
5503 loquitur. Simile dicitur Act. XVII, 18, de Paulo: <i>novorum
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parents: 30
diff changeset
5504 Daemoniorum annuntiator est</i>. Contingit autem aliquem habere
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parents: 30
diff changeset
5505 Daemonium privatum et familiarem; et talis licet semper insaniat
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parents: 30
diff changeset
5506 spiritualiter, non tamen semper insanit corporaliter; aliquem vero
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parents: 30
diff changeset
5507 arreptum a Daemone esse: et iste semper insanit etiam corporaliter.
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parents: 30
diff changeset
5508 Unde Mc. III, 21, dicebant: <i>quoniam in furorem versus est</i>.
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parents: 30
diff changeset
5509 Secundo, ut ostendat quod Christus sic habeat Daemonium, dicunt
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parents: 30
diff changeset
5510 <i>et insanit</i>. Act. XXVI, v. 24: <i>multae litterae ad insaniam
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parents: 30
diff changeset
5511 te adducunt</i>. Nec mirum si blasphemant, quia animales sunt, et,
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parents: 30
diff changeset
5512 ut dicitur I Cor. II, 14, <i>animalis homo non percipit ea quae
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parents: 30
diff changeset
5513 sunt spiritus Dei</i>. Sententia autem et assertio alterius partis
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parents: 30
diff changeset
5514 improbat praemissam opinionem dupliciter. Primo ex pondere
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parents: 30
diff changeset
5515 verborum; unde dicit <i>alii</i>, qui scilicet recte sapiebant,
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parents: 30
diff changeset
5516 <i>dicebant: haec verba non sunt Daemonium habentis</i>, quasi
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diff changeset
5517 dicant: ex eis videtur quod non insanit, cum sint ordinata et
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parents: 30
diff changeset
5518 ponderosa; supra VI, 69: <i>domine, ad quem ibimus? Verba vitae
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parents: 30
diff changeset
5519 aeternae habes</i>. Unde Paulus dicit Act. c. XXVI, 25: <i>non
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parents: 30
diff changeset
5520 insanio, optime Feste, sed verba veritatis et sobrietatis
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parents: 30
diff changeset
5521 loquor</i>. Secundo ex magnitudine miraculi; unde dicit <i>numquid
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parents: 30
diff changeset
5522 Daemonium potest oculos caecorum aperire?</i> Quasi dicat: non erat
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parents: 30
diff changeset
5523 enim hoc miraculum maximum? Et ideo recte credebant, quod non nisi
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parents: 30
diff changeset
5524 Dei virtute fieri posset; supra IX, 33: <i>si non esset hic a Deo,
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parents: 30
diff changeset
5525 non poterat facere quidquam</i>. Sciendum est autem, quod quaedam
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diff changeset
5526 miracula sunt quae possunt fieri virtute Daemonum et Angelorum;
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diff changeset
5527 quaedam vero sunt quae nullo modo eorum virtute fieri possunt. Ea
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diff changeset
5528 enim quae sunt supra ordinem naturae, nulla creatura, quaecumque
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diff changeset
5529 sit, sua virtute potest facere, cum etiam ipsa subiaceat legibus
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diff changeset
5530 naturae. Deus autem solus, qui est supra naturam, operari potest
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diff changeset
5531 supra naturae ordinem. Quidquid ergo aliqua creatura operatur,
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diff changeset
5532 oportet quod sistat infra naturae ordinem. Ex quo patet quod omne
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diff changeset
5533 illud quod potest fieri secundum ordinem naturae, potest Angelus et
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diff changeset
5534 bonus et malus, quando sibi permittitur. Sicut secundum semina,
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parents: 30
diff changeset
5535 quae sunt in rebus naturalibus ad generationem aliquorum animalium
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diff changeset
5536 ordinata, possunt illorum animalium generationem operari; sicut
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diff changeset
5537 fecerunt magi Pharaonis, Ex. VII, 11. Et similiter alterare naturam
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diff changeset
5538 alicuius possunt: unde possent sanare infirmos, quibus beneficio
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diff changeset
5539 naturae subveniri posset. Illa autem quae simpliciter naturae
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diff changeset
5540 ordinem transcendunt, non possunt fieri nisi a Deo, seu a bonis
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diff changeset
5541 Angelis et sanctis hominibus virtute Dei, quam orando impetrant.
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parents: 30
diff changeset
5542 Tale autem est illuminatio caeci et resuscitatio mortuorum: non
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diff changeset
5543 enim naturae virtus se extendere potest ad oculorum restitutionem
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diff changeset
5544 et mortuorum resuscitationem. Et ideo Daemonium non potest caecorum
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diff changeset
5545 oculos aperire, et mortuos suscitare: quia hoc est solius Dei et
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diff changeset
5546 sanctorum virtute Dei. Hic ponitur dissensio quae mota est a
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diff changeset
5547 principibus Iudaeorum ad Christum, et primo Evangelista proponit
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diff changeset
5548 Iudaeorum interrogationem; secundo subdit Christi responsionem, ibi
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diff changeset
5549 <i>respondit eis Iesus: loquor vobis</i>, tertio infert
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diff changeset
5550 responsionis effectum, ibi <i>sustulerunt lapides Iudaei</i>. Circa
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diff changeset
5551 primum duo facit. Primo describit circumstantias interrogationis;
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diff changeset
5552 secundo ponit ipsam interrogationem, ibi <i>dixerunt ei: usquequo
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diff changeset
5553 animam nostram tollis?</i> Circumstantias autem interrogationis
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diff changeset
5554 describit quantum ad tria: scilicet quantum ad tempus, quantum ad
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diff changeset
5555 locum, et quantum ad personas interrogantes. Quantum ad tempus
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diff changeset
5556 quidem primo in speciali, dicens <i>facta sunt encaenia in
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diff changeset
5557 Ierosolymis</i>. Ad cuius intellectum sciendum est, quod, ut
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diff changeset
5558 Augustinus dicit, encaenia festivitas erat dedicationis in
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diff changeset
5559 Ecclesiis. Caenos enim Graece, idem est quod novum Latine. Unde
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diff changeset
5560 encaenia idem est quod innovatio: quo fit ut etiam communi usu
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diff changeset
5561 loquendi, quando aliquod alicui usui dedicatur, dicatur encaeniari,
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diff changeset
5562 quod idem est quod innovari. <i>Facta sunt ergo encaenia in
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diff changeset
5563 Ierosolymis</i>, idest festum et memoria dedicationis templi. Nam
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diff changeset
5564 quando de novo aliquam Ecclesiam divino cultui dedicamus, agitur
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diff changeset
5565 festum consecrationis eiusdem, et eadem die singulis annis in
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diff changeset
5566 memoriam ipsius. Hoc modo Iudaei singulis annis encaenia faciebant,
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parents: 30
diff changeset
5567 idest memoriam dedicationis templi. Ad sciendum autem rationem
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diff changeset
5568 festi consecrationis et causam, notandum est, quod omnia festa
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diff changeset
5569 celebrantur in Ecclesia in commemorationem divinorum beneficiorum;
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diff changeset
5570 Is. LXIII, 7: <i>miserationum domini recordabor</i> et cetera. Et
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diff changeset
5571 Ps. CXVII, 1, postquam David commemoravit multa beneficia Dei,
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diff changeset
5572 dicens: <i>confitemini domino, quoniam bonus</i> etc. subdit:
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diff changeset
5573 <i>constituite diem solemnem in condensis usque ad cornu
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diff changeset
5574 altaris</i>. Recolimus autem divina beneficia nobis exhibita,
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diff changeset
5575 tripliciter. Quandoque quidem ut exhibita nobis in capite nostro
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diff changeset
5576 domino Iesu Christo; et sic celebramus festum nativitatis, et
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diff changeset
5577 resurrectionis, et huiusmodi. Quandoque ut exhibita nobis in
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parents: 30
diff changeset
5578 commembris nostris, scilicet in sanctis, qui sunt membra Ecclesiae.
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diff changeset
5579 Et hoc congruenter: quia, ut dicit apostolus I Cor. XII, 26: <i>si
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diff changeset
5580 gloriatur unum membrum, congaudent omnia membra</i>. Et sic
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diff changeset
5581 celebramus festa sanctorum Petri et Pauli et aliorum sanctorum.
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diff changeset
5582 Quandoque autem prout sunt exhibita toti Ecclesiae; puta in
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diff changeset
5583 ministerio sacramentorum, et in aliis communiter Ecclesiae
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diff changeset
5584 collatis. Et quia domus materialis est quasi signum collectionis
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diff changeset
5585 Ecclesiae fidelium, et etiam in ea omnia sacramenta gratiae
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diff changeset
5586 dispensantur; ideo in memoriam ipsorum beneficiorum, festum
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diff changeset
5587 dedicationis Ecclesiae celebramus. Quod quidem festum maius est
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diff changeset
5588 quam festum alicuius sancti; sicut et beneficia toti Ecclesiae
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diff changeset
5589 collata, quorum memoriam agimus, excedunt beneficium collatum
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diff changeset
5590 alicui sancto, quod in festo eius recolitur. Sciendum est tamen,
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diff changeset
5591 quod templum erat Ierosolymis tribus vicibus consecratum. Primo
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diff changeset
5592 quidem a Salomone, ut habetur III Reg. VIII, secundo, tempore
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diff changeset
5593 Esdrae a Zorobabel et Iesu sacerdote magno, ut habetur I Esdrae VI,
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diff changeset
5594 13-22, tertio a Machabaeis, ut habetur I Mach. IV, 42-58, quod
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diff changeset
5595 ascenderunt Ierosolymam renovare sancta. Haec autem encaenia non
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diff changeset
5596 sunt facta in memoriam dedicationis quae facta fuit a Salomone,
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diff changeset
5597 quia hoc fuit in autumno, scilicet mense septimo; nec in memoriam
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diff changeset
5598 dedicationis, quae facta fuit tempore Esdrae, quia illa fuit in
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diff changeset
5599 vere, scilicet nona die Martii; sed in memoriam dedicationis quae
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diff changeset
5600 facta fuit a Machabaeis in tempore hiemali. Et ideo ut hoc
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diff changeset
5601 designet, describit tempus in speciali, dicens <i>et hiems
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diff changeset
5602 erat</i>: quod etiam causam mysticam habet. Ut Gregorius dicit, II
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diff changeset
5603 Moral., idcirco Evangelista hiemis curavit tempus exprimere, ut
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diff changeset
5604 inesse auditorum cordibus, scilicet Iudaeorum malitiae, frigus
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diff changeset
5605 indicaret; Ier. VI, 7: <i>sicut frigidam facit cisterna aquam suam,
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diff changeset
5606 ita frigidam fecit malitiam suam</i>. De hac hieme dicitur, Cant.
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diff changeset
5607 II, 11: <i>iam enim hiems transiit, imber abiit et recessit</i>.
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diff changeset
5608 Locum autem describit cum dicit <i>et ambulabat Iesus in templo in
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diff changeset
5609 porticu Salomonis</i>. Et primo quidem in generali, cum dicit <i>in
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diff changeset
5610 templo</i>: Ps. X, 5: <i>dominus in templo sancto suo</i> etc.;
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diff changeset
5611 secundo vero in speciali, dicens <i>in porticu Salomonis</i>.
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diff changeset
5612 Sciendum est enim, quod templum non dicitur solum corpus ipsius,
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diff changeset
5613 sed etiam porticus circumstantes, in quibus populus stabat ad
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diff changeset
5614 orandum: nam in templo soli sacerdotes orabant. Dicitur autem
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diff changeset
5615 porticus Salomonis locus ille in quo Salomon stetit quando, peracta
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diff changeset
5616 dedicatione templi, oravit: III Reg. VIII, v. 22: <i>stetit ergo
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diff changeset
5617 Salomon in conspectu Ecclesiae Israel</i>. Sed contra. Templum quod
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diff changeset
5618 Salomon aedificaverat, destructum fuit, et similiter porticus
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diff changeset
5619 Salomonis. Responsio. Dicendum quod templum reparatum fuit ad
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diff changeset
5620 similitudinem prioris: et ideo sicut antea porticus illa dicebatur
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diff changeset
5621 Salomonis, ita et postea ob eius reverentiam. Personas autem
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diff changeset
5622 interrogantes describit quantum ad eorum malitiam. Unde dicit
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diff changeset
5623 <i>circumdederunt ergo eum Iudaei</i>, frigidi a caritate
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diff changeset
5624 diligendi, sed ardentes aviditate nocendi, ut accederent animo
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diff changeset
5625 circumveniendi, et circumdarent comprimentes, animo persequendi;
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diff changeset
5626 Ps. XXI, 13: <i>circumdederunt me vituli multi, tauri pingues
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diff changeset
5627 obsederunt me</i>; Oseae XI, 12: <i>circumdederunt me Ephraim</i>.
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diff changeset
5628 Consequenter cum dicit <i>et dicebant ei</i> etc., ponitur
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diff changeset
5629 Iudaeorum interrogatio. Et primo ponit fictam causam
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diff changeset
5630 interrogationis, cum dicit <i>usquequo animam nostram tollis?</i>
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diff changeset
5631 Adulatorie loquuntur, volentes per hoc ostendere se desiderare
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diff changeset
5632 scire veritatem de ipso. Quasi dicat: anima nostra est in suspenso
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diff changeset
5633 desiderii, quamdiu moestos nos derelinquis? Prov. XIII, 12: <i>spes
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diff changeset
5634 quae differtur affligit animam</i>. Et ideo, secundo, subiungunt
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diff changeset
5635 interrogationem, dicentes <i>si tu es Christus, dic nobis
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diff changeset
5636 palam</i>. Ubi primo attende illorum perversitatem. Nam quia
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diff changeset
5637 indignantur contra Christum, quod se diceret filium Dei, supra V,
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diff changeset
5638 18, non interrogant eum an sit filius Dei, sed dicunt <i>si tu es
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diff changeset
5639 Christus, dic nobis palam</i>: ut per hoc possent habere materiam
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diff changeset
5640 accusandi eum ad Pilatum, sicut seditiosum et appetentem regnum,
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diff changeset
5641 quod erat contra Caesarem, et odiosum Romanis. Unde et Pilatus
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diff changeset
5642 quando Iudaei accusabant Christum, quod filium Dei se faceret,
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diff changeset
5643 parum curavit. Dum vero dixerunt: <i>omnis qui se regem facit,
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diff changeset
5644 contradicit Caesari</i>, magis coepit contra eum sollicitari. Et
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diff changeset
5645 ideo dicunt <i>si tu es Christus</i>, vel rex, vel unctus, <i>dic
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diff changeset
5646 nobis palam</i>. Secundo considera illorum nequitiam, quia dicunt
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diff changeset
5647 <i>palam</i>; quasi dicant: usque modo non docuit publice, sed
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diff changeset
5648 quasi in occulto; cum tamen ipse palam omnia diceret, in
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diff changeset
5649 festivitatibus semper assistens, et nihil occulte loquebatur; infra
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diff changeset
5650 XVIII, 20: <i>ego palam locutus sum mundo: in occulto locutus sum
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diff changeset
5651 nihil</i>. Hic ponitur responsio Christi: ubi ostendit eorum
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diff changeset
5652 infidelitatem, ostendens falsum esse quod dixerant, se desiderare
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diff changeset
5653 scire veritatem, dicentes: <i>usquequo animam nostram tollis?</i>
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diff changeset
5654 et cetera. Et hoc quantum ad duo. Primo, quia non credebant verbis
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diff changeset
5655 eius; et quantum ad hoc dicit <i>loquor vobis, et non creditis</i>.
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diff changeset
5656 Quasi dicat: dicitis mihi: <i>si tu es rex Christus dic nobis</i>;
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diff changeset
5657 sed <i>loquor</i> ego, idest, dico vobis veritatem; <i>et</i> vos
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diff changeset
5658 <i>non creditis</i>; Lc. XXII, 67: <i>si dixero, non credetis</i>
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diff changeset
5659 et cetera. Secundo, quod non credunt operibus eius; et quantum ad
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diff changeset
5660 hoc dicit <i>opera quae ego facio in nomine patris mei, haec
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diff changeset
5661 testimonium perhibent de me</i>. Ubi primo ostendit incredulitatem
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diff changeset
5662 eorum ad ipsa opera; secundo incredulitatis rationem, ibi <i>quia
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diff changeset
5663 vos non estis ex ovibus meis</i>. Quantum ad primum dicit <i>opera
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diff changeset
5664 quae ego facio</i>, quasi dicat: nec a solo verbo suaderi potestis,
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diff changeset
5665 ut vos sileatis; sed nec etiam a tot operibus <i>quae ego facio in
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diff changeset
5666 nomine patris mei</i>, idest ad gloriam eius, <i>haec testimonium
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diff changeset
5667 perhibent de me</i>, quia scilicet non possunt nisi a Deo fieri:
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diff changeset
5668 unde ex eis manifeste apparet quod a Deo veni. Matth. XVIII, 33:
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diff changeset
5669 <i>unaquaeque arbor ex fructu eius cognoscitur</i>; supra V, 36:
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diff changeset
5670 <i>opera quae ego facio, testimonium perhibent de me. Sed vos non
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diff changeset
5671 creditis</i>; infra XII, 37: <i>cum ergo tanta signa fecisset, non
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diff changeset
5672 crediderunt ei</i>. Et ideo sunt inexcusabiles; infra XV: <i>si
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diff changeset
5673 opera non fecissem in eis quae nemo alius fecit, peccatum non
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diff changeset
5674 haberent. Nunc autem et viderunt, et oderunt me et patrem meum</i>.
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diff changeset
5675 Ratio autem incredulitatis eorum est separatio eorum ab ovibus
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diff changeset
5676 Christi; unde dicit <i>ideo non creditis, quia non estis ex ovibus
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diff changeset
5677 meis</i>. Circa hoc tria facit. Primo ponit eorum exclusionem a
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diff changeset
5678 consortio ovium Christi; secundo ostendit ovium dignitatem, ibi
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diff changeset
5679 <i>oves meae vocem meam audiunt</i> etc.; tertio probat quoddam
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diff changeset
5680 quod dixerat, scilicet quod non rapiet quisquam oves suas de manu
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diff changeset
5681 sua, ibi <i>pater meus quod dedit mihi, maius omnibus est</i>.
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diff changeset
5682 Separationem eorum ab ovibus suis ponit, dicens <i>vos non estis ex
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diff changeset
5683 ovibus meis</i>, scilicet praedestinati ad credendum, sed praesciti
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diff changeset
5684 ad aeternum interitum. Hoc enim ipsum quod credimus, est nobis a
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diff changeset
5685 Deo; Phil. c. I, 29: <i>vobis datum est non solum ut in ipsum
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diff changeset
5686 credatis, sed etiam ut pro illo patiamini</i>; Eph. II, 8:
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diff changeset
5687 <i>gratia salvati estis, et non ex vobis: Dei donum est</i>. Quod
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diff changeset
5688 quidem nulli datur, nisi cui praeparatum est ab aeterno; et ideo
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diff changeset
5689 illi soli credent in ipsum qui ad hoc ordinati sunt a Deo per
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diff changeset
5690 aeternam praedestinationem; Act. XIII, 48: <i>crediderunt quotquot
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diff changeset
5691 praeordinati erant ad vitam aeternam</i>. Et eiusdem c. XV, 11:
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diff changeset
5692 <i>per gratiam domini nostri Iesu Christi credimus salvari</i>. Sed
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diff changeset
5693 numquid debet dici alicui, quod non sit praedestinatus? Videtur
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diff changeset
5694 quod non; cum enim nullus possit salvari nisi praedestinatus, si
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diff changeset
5695 alicui dicatur quod non est praedestinatus, videtur cogi ad
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diff changeset
5696 desperationem. Ergo dominus dicens Iudaeis <i>non creditis, quia
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diff changeset
5697 non estis ex ovibus meis</i>, cogebat eos desperare. Responsio.
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diff changeset
5698 Dicendum quod in illa turba erat aliquid commune omnibus, scilicet
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diff changeset
5699 quod non erant praeordinati a Deo ad tunc credendum; aliquid
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diff changeset
5700 speciale, quod aliqui ex eis praeordinati erant ad credendum in
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diff changeset
5701 posterum: unde et postea crediderunt, ut habetur Act. II, 41, quod
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diff changeset
5702 crediderunt ex eis una die tria millia; aliqui autem qui non erant
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diff changeset
5703 ad hoc praeordinati. Non ergo repugnabat spei, dicere in turba in
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diff changeset
5704 qua aliqui erant praeordinati ad credendum in posterum, quod non
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diff changeset
5705 essent ex ovibus: quia nullus de se determinate hoc poterat
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diff changeset
5706 suspicari. Repugnasset autem spei, si hoc alicui personae
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diff changeset
5707 determinate dixisset. Dignitatem autem ovium suarum ponit dicens
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diff changeset
5708 <i>oves meae vocem meam audiunt</i> etc., ubi quatuor ponit. Duo ex
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diff changeset
5709 parte nostra, quae nos facimus quantum ad Christum; et duo ex parte
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diff changeset
5710 Christi, quae ipse facit in nobis, vicissim sibi correspondentia.
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diff changeset
5711 Primum ergo quod nos facimus est obedientia ad Christum; et quantum
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diff changeset
5712 ad hoc dicit <i>oves meae</i>, scilicet per praedestinationem,
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diff changeset
5713 <i>vocem meam audiunt</i>, credendo, et praeceptis meis obediendo;
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diff changeset
5714 Ps. XCIV, 8: <i>hodie si vocem eius audieritis, nolite obdurare
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diff changeset
5715 corda vestra</i>. Secundum quod facit Christus, primo
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diff changeset
5716 correspondens, est eius dilectio et approbatio; et quantum ad hoc
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diff changeset
5717 dicit <i>et ego cognosco eas</i>, idest, diligo et approbo; II Tim.
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diff changeset
5718 c. II, 19: <i>novit dominus qui sunt eius</i>. Quasi dicat: hoc
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diff changeset
5719 ipsum quod me audiunt, est hoc quod <i>ego eas cognosco</i>, ab
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diff changeset
5720 aeterno eligendo. Sed si aliter non potest credere quis, nisi detur
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diff changeset
5721 ei a Deo, videtur quod infidelitas non sit alicui imputanda. Ad
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diff changeset
5722 quod dicendum est quod ideo eis imputatur, quia in eis est causa
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diff changeset
5723 quare eis non datur: sicut ego non possum videre lumen nisi
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diff changeset
5724 illuminarer a sole, si autem clauderem oculos non viderem lumen,
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diff changeset
5725 quod non esset ex parte solis sed ex parte mea, qui, claudendo
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diff changeset
5726 oculos, praebeo causam ut non illuminer. Peccatum autem est causa
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diff changeset
5727 quare non illuminamur a Deo per fidem, puta originale, vel, in
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diff changeset
5728 aliquibus, actuale. Quae quidem causa in omnibus est. Unde omnes
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diff changeset
5729 illi qui deseruntur, iusto Dei iudicio deseruntur, et illi qui
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diff changeset
5730 eliguntur, ex Dei miseratione assumuntur. Tertium quod est ex parte
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diff changeset
5731 nostra, est imitatio ad Christum; et quantum ad hoc dicit <i>et
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diff changeset
5732 sequuntur me</i>; Iob XXIII, 11: <i>vestigia eius secutus est pes
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diff changeset
5733 meus</i>; I Petr. II, 21: <i>Christus passus est pro nobis, vobis
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diff changeset
5734 relinquens exemplum, ut sequamini vestigia eius</i>. Quartum
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diff changeset
5735 correspondens ex parte Christi est praemii retributio; et quantum
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diff changeset
5736 ad hoc dicit <i>et ego vitam aeternam do eis</i>, quasi dicat: ipsi
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diff changeset
5737 me sequuntur, hic mansuetudinis et innocentiae viam incedendo; et
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diff changeset
5738 ego faciam quod postea me sequentur, ad gaudia vitae aeternae
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diff changeset
5739 intrando. Hoc autem praemium ostendit dominus esse indeficiens,
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diff changeset
5740 tripliciter. Nam aliquid potest deficere tripliciter. Primo quidem
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diff changeset
5741 ex natura ipsius, puta si sit corruptibile; sed praemium istud
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diff changeset
5742 quantum ad naturam suam incorruptibile est; unde dicit <i>vitam
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diff changeset
5743 aeternam do eis</i>, quae est fruitio incorruptibilis et immortalis
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diff changeset
5744 Dei; infra XVII, 3: <i>haec est vita aeterna, ut cognoscant te
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diff changeset
5745 solum verum Deum, et quem misisti Iesum Christum</i>. Et, ut dicit
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diff changeset
5746 Augustinus, ista sunt pascua de quibus supra dixerat. Et pascua
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diff changeset
5747 bona, vita aeterna dicitur quia ibi nulla herba arescit, totum
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diff changeset
5748 viret. Secundo potest deficere ex defectu recipientis, dum
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diff changeset
5749 recipiens deficit et dum male custodit; sed hoc non continget in
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diff changeset
5750 illo praemio, unde dicit <i>et non peribunt in aeternum</i>,
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diff changeset
5751 scilicet oves. Quod est contra Origenem, qui dixit, quod quandoque
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diff changeset
5752 sancti, qui sunt in gloria, peccare poterunt. Sed dominus dixit
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diff changeset
5753 <i>non peribunt</i>, quia in aeternum conservabuntur; Apoc. III,
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diff changeset
5754 12: <i>qui vicerit, faciam eum columnam in templo Dei mei, et foras
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diff changeset
5755 non egredietur amplius</i>. Tertio potest deficere ex violentia
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diff changeset
5756 rapientis: forte enim neque Adam exclusus fuisset, nisi affuisset
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diff changeset
5757 seductor. In vita autem aeterna hoc non erit, unde dicit <i>et non
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diff changeset
5758 rapiet eas</i>, scilicet oves, <i>quisquam de manu mea</i>, idest
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diff changeset
5759 protectione et pietate mea; Sap. III, 1: <i>iustorum animae in manu
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diff changeset
5760 Dei sunt</i>. Ut enim dicit Augustinus, <i>ibi neque lupus rapit,
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diff changeset
5761 neque fur tollit, neque latro interficit</i>. Hic probat quod supra
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diff changeset
5762 de dignitate ovium dixerat, scilicet quod non rapiet eas quisquam
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diff changeset
5763 de manu mea, tali ratione. Illud quod est in manu patris mei nullus
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diff changeset
5764 potest rapere; sed eadem est manus patris et mea: ergo illud quod
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diff changeset
5765 est in manu mea, etiam nullus potest rapere. Circa hoc tria facit.
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diff changeset
5766 Primo ponit minorem, manifestando communicationem divinitatis a
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diff changeset
5767 patre sibi traditae, cum dicit <i>pater quod dedit mihi</i>,
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diff changeset
5768 scilicet per aeternam generationem, <i>maius omnibus est</i>. Nam
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diff changeset
5769 supra V, 26: <i>sicut pater habet vitam in semetipso, sic filio
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diff changeset
5770 dedit habere vitam in semetipso</i>. Item <i>maius est</i>,
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diff changeset
5771 potestate; supra V, 27, <i>potestatem dedit ei iudicium facere,
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diff changeset
5772 quia filius hominis est</i>. Item <i>maius est</i> reverentia et
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diff changeset
5773 honore; Phil. II, v. 9: <i>dedit illi nomen quod est super omne
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diff changeset
5774 nomen, ut in nomine Iesu omne genu flectatur. Maius est</i> ergo
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diff changeset
5775 <i>omnibus, quod dedit mihi pater</i>, ut scilicet sim verbum eius,
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diff changeset
5776 sim unigenitus eius, sim splendor lucis eius. Secundo ponit
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diff changeset
5777 excellentiam potestatis paternae, quod pertinet ad maiorem, cum
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diff changeset
5778 dicit <i>et nemo potest rapere</i>, idest per violentiam auferre,
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diff changeset
5779 vel per ignorantiam surripere, <i>de manu</i>, idest de potestate,
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diff changeset
5780 <i>patris mei</i>, vel a me, qui sum virtus paterna; quamvis melius
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diff changeset
5781 dicatur de potestate patris, quam a me, ut Augustinus dicit. Ideo
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diff changeset
5782 autem <i>nemo potest rapere de manu patris</i>, quia ipse
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diff changeset
5783 fortissimus est, cui non potest fieri violentia, et sapientissimus,
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diff changeset
5784 in quem non cadit ignorantia, Iob c. IX, 4: <i>sapiens corde est,
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diff changeset
5785 et fortis robore</i> et cetera. Tertio ponit unitatem sui ad
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diff changeset
5786 patrem, ex qua sequitur conclusio. Unde dicit <i>ego et pater unum
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diff changeset
5787 sumus</i>; quasi dicat: ideo <i>non rapiet eas quisquam de manu
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diff changeset
5788 mea</i>, quia <i>ego et pater unum sumus</i>, scilicet unitate
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diff changeset
5789 essentiae. Nam eadem est natura patris et filii. Per hoc autem
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diff changeset
5790 excluditur duplex error: scilicet Arii, qui dividebat essentiam, et
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diff changeset
5791 Sabellii, qui confundebat personas, ut sic et a Charybdi et a
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diff changeset
5792 Scilla liberemur. Nam per hoc quod dicit <i>unum</i>, liberat te ab
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diff changeset
5793 Ario; nam si unum, non ergo diversum. Per hoc autem quod dicit
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diff changeset
5794 <i>sumus</i>, liberat a Sabellio; si enim <i>sumus</i>, ergo pater
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diff changeset
5795 et filius est alius et alius. Sed hoc Ariani, impietatis suae
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diff changeset
5796 mendacio, negare contendunt, dicentes, quod creatura aliquo modo
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diff changeset
5797 est unum cum Deo: unde et hoc modo filius potest esse unum cum
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diff changeset
5798 patre. Sed hoc patet esse falsum ex tribus. Primo ipso modo
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diff changeset
5799 loquendi. Manifestum est enim quod unum dicitur sicut ens; unde
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diff changeset
5800 sicut aliquid non dicitur ens simpliciter nisi secundum
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diff changeset
5801 substantiam, ita nec unum nisi secundum substantiam vel naturam.
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diff changeset
5802 Simpliciter autem dicitur aliquid quo nullo addito dicitur. Quia
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diff changeset
5803 erga hoc simpliciter dicitur <i>ego et pater unum sumus</i>, nullo
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diff changeset
5804 alio addito, manifestum est quod sunt unum secundum substantiam et
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diff changeset
5805 naturam. Numquam autem invenitur quod Deus et creatura sint unum
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diff changeset
5806 sine aliquo addito, sicut illud I Cor. VI, 17: <i>qui adhaeret Deo,
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diff changeset
5807 unus spiritus est</i>. Ergo patet quod filius Dei non est unum cum
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diff changeset
5808 patre, ut creatura. Secundo ex his quae supra dixerat, scilicet,
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diff changeset
5809 <i>quod dedit mihi pater, maius omnibus est</i>, et postea
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diff changeset
5810 concludit <i>ego et pater unum sumus</i>, quasi dicat: intantum
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diff changeset
5811 unum sumus inquantum dedit mihi id quod maius est omnibus. Tertio
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diff changeset
5812 patet ex sua intentione: nam dominus probat quod non rapiet eas
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diff changeset
5813 quisquam de manu sua, per hoc quod nemo potest rapere de manu
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diff changeset
5814 patris eius. Quod non sequeretur, si potestas eius esset minor quam
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diff changeset
5815 potestas patris. Unum ergo sunt pater et filius natura, honore et
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diff changeset
5816 virtute.</p>
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diff changeset
5817 <br />
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diff changeset
5818 <div class="D">Lectio 6</div>
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5819 <p title="Super Io., cap. 10 l. 6"><a name="87488"><span class=
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diff changeset
5820 "ref">[87488] Super Io., cap. 10 l. 6</span></a> Posita doctrina
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diff changeset
5821 Christi, hic consequenter ponitur effectus doctrinae eius in
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diff changeset
5822 Iudaeis, et primo redarguit eorum saevitiam; secundo excludit a se,
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diff changeset
5823 impositam blasphemiam, ibi <i>responderunt ei Iudaei</i>; tertio
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diff changeset
5824 declinat eorum pertinaciam, ibi <i>quaerebant ergo eum
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diff changeset
5825 apprehendere</i>. Circa primum duo facit. Primo ponitur Iudaeorum
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diff changeset
5826 saevitia, qua excandescebant ad Christum lapidandum; unde dicit
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diff changeset
5827 <i>sustulerunt lapides Iudaei, ut iacerent in eum</i>. Quia enim
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diff changeset
5828 duri erant, et profunda domini verba intelligere non poterant,
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diff changeset
5829 lapidibus similes ad lapides currunt; Ps. CXIX, 6: <i>dum loquebar
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diff changeset
5830 illis, impugnabant me gratis</i>. Secundo cum subdit <i>multa bona
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diff changeset
5831 opera ostendi vobis</i>, reprehendit dominus ipsorum saevitiam: et
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diff changeset
5832 primo commemorat eis exhibita beneficia; secundo reprehendit
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diff changeset
5833 ipsorum saevitiam. Commemorat autem beneficia quae eis exhibuit in
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diff changeset
5834 sanitatibus infirmorum, in exhibitione doctrinae et miraculorum;
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diff changeset
5835 unde <i>respondit eis, dicens: multa bona opera ostendi vobis</i>,
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diff changeset
5836 scilicet sanando, praedicando, miracula faciendo: Mc. VII, 37:
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diff changeset
5837 <i>bene omnia fecit, ex patre meo</i>, cuius gloriam per omnia
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diff changeset
5838 quaesivi; supra VIII, 50: <i>gloriam meam non quaero, sed eius qui
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diff changeset
5839 misit me</i>. Saevitiam reprehendit dicens <i>propter quod eorum
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diff changeset
5840 opus me lapidatis?</i> Quasi dicat: benefactorem oportebat
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diff changeset
5841 honorare, non lapidare. Simile dicitur Ier. XVIII, 20: <i>numquid
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diff changeset
5842 redditur pro bono malum?</i> Hic dominus excusat se de blasphemia,
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diff changeset
5843 et primo ponitur blasphemiae impositio a Iudaeis; secundo eius
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diff changeset
5844 excusatio a Christo, ibi <i>respondit eis Iesus: nonne scriptum est
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diff changeset
5845 in lege vestra?</i> et cetera. Dicit ergo quantum ad primum <i>de
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diff changeset
5846 bono opere non te lapidamus</i> et cetera. Ubi quinque consideranda
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diff changeset
5847 occurrunt. Primum quidem videtur pertinere ad motivum lapidationis,
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diff changeset
5848 quod est blasphemia. Praecipitur enim Lev. XXIV, 14, quod blasphemi
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diff changeset
5849 lapidentur. <i>Educ</i> inquit <i>blasphemum extra castra, et
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diff changeset
5850 ponant omnes qui audierunt, manus suas super caput eius, et lapidet
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diff changeset
5851 eum populus universus</i>. Et quantum ad hoc dicunt <i>de bono
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diff changeset
5852 opere non lapidamus te, sed de blasphemia</i>. Secundum, quod
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diff changeset
5853 specificant ipsam blasphemiam. Nam blasphemia est non solum
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diff changeset
5854 attribuere Deo quod sibi non convenit, sed etiam attribuere alteri
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diff changeset
5855 quod solius Dei est: sicut blasphemia est non solum dicere Deum
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5856 esse corpus, sed etiam dicere aliquam creaturam creare posse. Mc.
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diff changeset
5857 II, 7, dicebant: <i>hic blasphemat. Quis potest dimittere peccata
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diff changeset
5858 nisi solus Deus?</i> Dicebant ergo Iudaei dominum blasphemum esse,
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diff changeset
5859 non primo modo, sed usurpando sibi quae divinitatis propria erant;
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diff changeset
5860 unde dicebant <i>quia tu homo cum sis, facis teipsum Deum</i>.
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diff changeset
5861 Tertium est quod Iudaei melius quam Ariani intellexerunt verbum
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5862 Christi, quod dixerat: <i>ego et pater unum sumus</i>. Ideo irati
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5863 sunt, quoniam intellexerunt non posse dici: <i>ego et pater unum
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diff changeset
5864 sumus</i>, nisi ubi est aequalitas patris et filii: et hoc est quod
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diff changeset
5865 dicunt <i>facis teipsum Deum</i>, ostendendo verbis tuis quod Deus
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parents: 30
diff changeset
5866 sis, quod non est verum, <i>cum sis homo</i>. Quartum est quod
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diff changeset
5867 tanta est distantia Dei et hominis, quod incredibile eis erat quod
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diff changeset
5868 idem qui est homo, esset Deus: unde signanter dicunt <i>quia homo
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parents: 30
diff changeset
5869 cum sis, facis teipsum Deum</i>. Quamvis ab ista incredulitate
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parents: 30
diff changeset
5870 removeri possent per hoc quod dicitur in Ps. VIII, 5: <i>quid est
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diff changeset
5871 homo quod memor es eius, aut filius hominis quoniam visitas
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diff changeset
5872 eum?</i> Habac. I, 5: <i>opus ego facio in diebus vestris quod nemo
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diff changeset
5873 credet, cum narrabitur</i>, idest opus incarnationis excedens omnem
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diff changeset
5874 mentem. Quintum est quod in suis verbis sibi ipsis contrariantur:
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diff changeset
5875 nam ex una parte confitentur Christum bona opera facere, dicentes
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diff changeset
5876 <i>de bono opere non te lapidamus</i>, ex alia imponunt ei
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diff changeset
5877 blasphemiam, scilicet quod sibi falso usurpet honorem Dei: quae
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diff changeset
5878 quidem contraria sunt. Non enim ex Deo miracula posset facere, si
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diff changeset
5879 Deum blasphemaret, quia, ut dicitur Matth. VII, 18, <i>non potest
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diff changeset
5880 arbor bona fructus malos facere, nec arbor mala bonos fructus
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diff changeset
5881 facere</i>: quod maxime locum habet in Christo. Hic excludit a se
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diff changeset
5882 impositam blasphemiam, et primo ponit suam excusationem; secundo
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diff changeset
5883 ostendit veritatem, ibi <i>si non facio opera patris mei, nolite
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diff changeset
5884 credere mihi</i>. Excusat autem se per auctoritatem; unde primo
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diff changeset
5885 ponit auctoritatem Scripturae; secundo aperit eis intellectum;
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diff changeset
5886 tertio ex hoc concludit propositum. Dicit ergo <i>respondit eis
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diff changeset
5887 Iesus: nonne scriptum est in lege vestra</i>, scilicet in Ps.
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diff changeset
5888 LXXXI, 6, <i>ego dixi, dii estis?</i> Ubi sciendum est, quod lex
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diff changeset
5889 tripliciter accipitur in Scriptura. Quandoque quidem universaliter
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diff changeset
5890 pro toto veteri testamento, secundum quod continet quinque libros
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diff changeset
5891 Moysi, prophetas et Agiographa. Et hoc modo accipitur hic <i>in
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diff changeset
5892 lege vestra</i>, idest in veteri testamento: cum scriptum sit in
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diff changeset
5893 Psalmis: quod ideo dicitur lex, quia totum vetus testamentum
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diff changeset
5894 habetur pro auctoritate legis. Aliquando accipitur lex prout
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diff changeset
5895 dividitur contra prophetas, Psalmos et Agiographa: et sic accipitur
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diff changeset
5896 Lc. ult., 44: <i>oportet impleri omnia quae scripta sunt in lege,
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diff changeset
5897 et prophetis, et Psalmis de me</i>. Aliquando autem accipitur prout
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parents: 30
diff changeset
5898 lex dividitur contra prophetas. Et sic Psalmi, et alii libri
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parents: 30
diff changeset
5899 veteris testamenti, praeter Pentatheucum, includuntur sub
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diff changeset
5900 prophetis, eo quod spiritu prophetico edita sit Scriptura veteris
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diff changeset
5901 testamenti. Et hoc modo accipitur Matth. XXII, 40: <i>in his duobus
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parents: 30
diff changeset
5902 mandatis tota lex pendet et prophetae</i>. Sic ergo scriptum est:
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diff changeset
5903 <i>ego dixi, dii estis</i>. Unde sciendum est, quod hoc nomen Deus
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diff changeset
5904 tripliciter accipitur. Aliquando enim significat ipsam divinam
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diff changeset
5905 naturam, et sic dicitur singulariter solum; Deut. VI, 4: <i>audi,
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diff changeset
5906 Israel, dominus Deus tuus unus est</i>. Quandoque autem dicitur
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diff changeset
5907 Deus nuncupative; et hoc modo dicuntur idola dii; Ps. XCV, 5:
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diff changeset
5908 <i>omnes dii gentium Daemonia</i>. Quandoque autem dicitur aliquis
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diff changeset
5909 Deus participatione aliqua divinitatis, seu excellentioris virtutis
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diff changeset
5910 divinitus infusae: et hoc modo et iudices dicuntur dii in
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diff changeset
5911 Scriptura; Ex. XXII, 8: <i>applicabis eos ad deos</i>, idest ad
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diff changeset
5912 iudices, et, Ex. XXII, v. 28: <i>diis non detrahes</i>, idest
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diff changeset
5913 praelatis. Et hoc modo accipitur hic hoc nomen Deus, cum dicit
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diff changeset
5914 <i>ego dixi: dii estis</i>, idest participantes aliquam virtutem
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diff changeset
5915 divinam supra humanam. Consequenter cum dicit <i>si illos dixit
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diff changeset
5916 deos, ad quos sermo Dei factus est</i>, etc., aperit sensum
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diff changeset
5917 auctoritatis praedictae, quasi dicat: ideo vocavit eos deos,
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parents: 30
diff changeset
5918 inquantum participant aliquid divinitatis secundum participationem
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diff changeset
5919 sermonis Dei ad eos facti. Nam ex sermone Dei homo aliquam
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diff changeset
5920 participationem divinae virtutis et puritatis consequitur; infra
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diff changeset
5921 XV, 3, <i>iam vos mundi estis propter sermonem quem locutus sum
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diff changeset
5922 vobis</i>; et Ex. XXXIV, dicitur, quod splendida facta est facies
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diff changeset
5923 Moysi ex consortio sermonis domini. Ex his autem quae praedicta
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diff changeset
5924 sunt, posset sic argumentari. Manifestum est quod aliquis ex
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diff changeset
5925 participatione verbi Dei fit Deus participative; sed non fit
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parents: 30
diff changeset
5926 aliquid participative hoc, nisi ex participatione eius quod est per
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diff changeset
5927 essentiam suam tale: puta non fit participative ignis nisi
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diff changeset
5928 participatione ignis per essentiam; ergo non fit aliquid
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diff changeset
5929 participative Deus nisi ex participatione eius qui est Deus per
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diff changeset
5930 essentiam: ergo verbum Dei, scilicet ipse filius, cuius
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diff changeset
5931 participatione aliquis efficitur Deus, est Deus per essentiam. Sed
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diff changeset
5932 dominus voluit humanius magis quam sic profunde contra Iudaeos
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diff changeset
5933 arguere. Dicit autem <i>et non potest solvi Scriptura</i>: ut
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diff changeset
5934 ostendat irrefragabilem Scripturae veritatem; Ps. CXVIII, 89: <i>in
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diff changeset
5935 aeternum, domine, permanet verbum tuum</i>. Consequenter cum dicit
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diff changeset
5936 <i>quem pater sanctificavit</i> etc., concludit propositum. Quod
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diff changeset
5937 quidem si, secundum Hilarium, referamus ad Christum secundum quod
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diff changeset
5938 est homo, tunc est sensus: homines aliqui dicuntur dii sola
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diff changeset
5939 participatione sermonis Dei, quomodo ergo dicitis <i>quia
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diff changeset
5940 blasphemas</i>, idest, reputatis blasphemiam, quod ille homo
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diff changeset
5941 dicatur Deus qui est unitus verbo Dei in persona? Et ideo dicit
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diff changeset
5942 <i>quem pater sanctificavit</i>. Licet enim omnes qui
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diff changeset
5943 sanctificantur, Deus sanctificet, infra XVII, 17: <i>sanctifica eos
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diff changeset
5944 in veritate</i>, Christum tamen specialiter sanctificavit. Nam
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diff changeset
5945 alios sanctificat ut sint filii adoptivi; Rom. VIII, 15:
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diff changeset
5946 <i>accepistis spiritum adoptionis filiorum</i>, Christum autem
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diff changeset
5947 sanctificavit ut esset filius Dei per naturam, unitus in persona
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diff changeset
5948 verbo Dei: quod haec verba ostendunt dupliciter. Primo per hoc quod
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diff changeset
5949 dicit <i>quem pater sanctificavit</i>. Si enim ut pater
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diff changeset
5950 sanctificat, manifestum est quod sanctificat ut filium; Rom. I, 4:
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diff changeset
5951 <i>qui praedestinatus est filius Dei in virtute secundum spiritum
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diff changeset
5952 sanctificationis</i>. Secundo per hoc quod dixit <i>et misit in
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diff changeset
5953 mundum</i>. Mitti enim in aliquem locum, non convenit alicui rei,
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diff changeset
5954 nisi ante fuerit quam ibi esset: ergo ille quem pater misit in
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diff changeset
5955 mundum, scilicet visibiliter, est filius Dei, qui praeexistit
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diff changeset
5956 visibili visioni: quia, ut dicitur supra I, 10, <i>in mundo erat,
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diff changeset
5957 et mundus per ipsum factus est</i>. Supra III, 17: <i>non enim
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diff changeset
5958 misit Deus filium suum in mundum ut iudicet mundum</i>. Hunc ergo
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diff changeset
5959 quem Deus misit in mundum, <i>vos dicitis quia blasphemas, quia
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diff changeset
5960 dixi, filius Dei sum?</i> Quasi dicat: multo magis possum hoc
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diff changeset
5961 dicere, qui sum unitus verbo in persona, quam illi <i>ad quos sermo
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diff changeset
5962 Dei factus est</i>. Sed unde Iudaei habuerunt quod Christus esset
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diff changeset
5963 filius Dei? Non enim hoc dominus expresse dixit. Ad quod dicendum
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diff changeset
5964 est, quod licet dominus hoc expresse non dixerit, nihilominus tamen
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diff changeset
5965 ex verbis quae dixit, scilicet <i>ego et pater unum sumus</i>, et
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diff changeset
5966 <i>quod dedit mihi pater maius omnibus est</i>, intellexerunt eum
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diff changeset
5967 accepisse naturam a patre, et esse unum in natura cum eo. Hoc
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diff changeset
5968 autem, scilicet accipere eamdem naturam ab aliquo et esse, habet
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diff changeset
5969 rationem filiationis. Si autem hoc quod dicit <i>pater
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diff changeset
5970 sanctificavit</i>, referamus, secundum Augustinum, ad Christum
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diff changeset
5971 inquantum est Deus, tunc est sensus <i>quem pater
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diff changeset
5972 sanctificavit</i>, idest, sanctum ab aeterno genuit. Sed alia quae
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diff changeset
5973 sequuntur, eodem modo exponenda sunt, secundum quod Hilarius
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diff changeset
5974 exponit. Tamen melius exponitur, si referatur totum ad Christum
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diff changeset
5975 inquantum homo. Consequenter cum dicit <i>si non facio opera patris
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diff changeset
5976 mei, nolite credere mihi</i>, probat veritatem dictorum; quasi
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diff changeset
5977 diceret: licet sim homo tantum, secundum reputationem vestram,
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diff changeset
5978 tamen non blasphemo dicens me vere Deum, quia verissime sum. Unde
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diff changeset
5979 circa hoc duo facit. Primo proponit argumentum operum; secundo
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diff changeset
5980 infert conclusionem intentam, ibi <i>ut cognoscatis et credatis
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diff changeset
5981 quia pater in me est, et ego in patre</i>. Circa primum duo facit.
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diff changeset
5982 Primo dicit, quod sine operibus essent excusabiles. Et dicit <i>si
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5983 non facio opera patris mei, eadem scilicet quae ipse facit, et
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diff changeset
5984 eadem virtute et potestate, nolite credere mihi</i>; supra V, v.
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diff changeset
5985 19: <i>quaecumque pater facit, haec et filius similiter facit</i>.
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diff changeset
5986 Secundo, quod ex ipsis operibus convincuntur, dicens <i>si autem
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diff changeset
5987 facio</i>, scilicet eadem opera quae pater facit, <i>et si
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diff changeset
5988 mihi</i>, qui filius hominis appareo, <i>non vultis credere,
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diff changeset
5989 operibus credite</i>; idest, ipsa opera demonstrant quod ego sum
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diff changeset
5990 filius Dei; infra XV, 24: <i>si opera non fecissem quae nemo alius
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diff changeset
5991 fecit, peccatum non haberent</i>. Consequenter infert conclusionem
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diff changeset
5992 intentam, dicens <i>ut cognoscatis, et credatis quia pater in me
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diff changeset
5993 est, et ego in patre</i>. Nullum enim tam evidens indicium de
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diff changeset
5994 natura alicuius rei esse potest quam illud quod accipitur ex
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diff changeset
5995 operibus eius. Evidenter ergo cognosci potest de Christo et credi
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diff changeset
5996 quod sit Deus, per hoc quod facit opera Dei. Et ideo dicit: ex
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diff changeset
5997 ipsis operibus convincam, <i>ut cognoscatis, et credatis</i> quod
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diff changeset
5998 oculis vestris videre non potestis, scilicet <i>quia pater in me
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diff changeset
5999 est, et ego in patre</i>; infra XIV, 10: <i>ego in patre, et pater
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6000 in me est</i>. Quod intelligendum est per unitatem essentiae. Et
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diff changeset
6001 quasi idem est <i>pater in me est, et ego in patre</i>; et <i>ego
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diff changeset
6002 et pater unum sumus</i>. Hilarius autem hoc bene exponit dicens,
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diff changeset
6003 quod differentia est inter Deum et hominem: nam homo cum sit
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diff changeset
6004 compositus, non est sua natura; Deus autem cum sit simplicissimus,
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diff changeset
6005 est suum esse et sua natura. In quocumque ergo est natura Dei, ibi
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6006 est Deus. Cum ergo pater est Deus et filius est Deus, ubicumque est
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diff changeset
6007 natura patris, ibi est pater, et ubicumque est natura filii, ibi
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6008 est filius. Cum ergo natura patris sit in filio, et e converso:
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6009 ergo pater est in filio, et e converso. Sed, ut dicit Augustinus,
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diff changeset
6010 licet Deus sit in homine, et homo in Deo, ut dicitur I Io. IV, 16:
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diff changeset
6011 <i>qui manet in caritate, in Deo manet, et Deus in eo</i>, non est
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diff changeset
6012 intelligendum per essentiae unitatem; sed homo in Deo est, idest
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diff changeset
6013 sub divina cura et protectione, et Deus in homine per similitudinem
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diff changeset
6014 suae gratiae. Unigenitus autem filius est in patre, et pater in
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diff changeset
6015 illo tamquam aequalis. Hic dominus declinat Iudaeorum pertinaciam,
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parents: 30
diff changeset
6016 et primo ostendit ipsorum pertinaciam; secundo declinat eam; tertio
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parents: 30
diff changeset
6017 ostendit effectum declinationis. Pertinaciam autem ostendit per hoc
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6018 quod post tot veritatis documenta, post tot miraculorum et
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parents: 30
diff changeset
6019 mirabilium operum argumenta, adhuc in malitia perseverant. Unde
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parents: 30
diff changeset
6020 <i>quaerebant eum apprehendere</i>: non ad credendum et
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parents: 30
diff changeset
6021 intelligendum, sed ad saeviendum et ad nocendum. Nam quia
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parents: 30
diff changeset
6022 aequalitatem sui ad patrem evidentius expresserat, magis concitati
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parents: 30
diff changeset
6023 fuerunt; Ier. VIII, 5: <i>apprehenderunt mendacium, et noluerunt
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parents: 30
diff changeset
6024 reverti</i>. Declinat autem eorum saevitiam dominus exiens ab eis;
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parents: 30
diff changeset
6025 unde dicit <i>exivit de manibus eorum</i>. Ubi primo ostenditur
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parents: 30
diff changeset
6026 quomodo eos dimisit, scilicet exeundo de manibus eorum: et hoc
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parents: 30
diff changeset
6027 propter duo. Primo, ut ostenderet se non posse detineri nisi quando
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parents: 30
diff changeset
6028 volebat; Lc. IV, v. 30: <i>Iesus transiens per medium illorum,
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parents: 30
diff changeset
6029 ibat</i>. Supra eodem: <i>nemo tollit a me animam meam, sed ego
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parents: 30
diff changeset
6030 ponam a meipso</i>. Secundo ut daret nobis exemplum declinandi
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parents: 30
diff changeset
6031 malorum saevitiam, quando sine periculo fidei fieri potest; Eccli.
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parents: 30
diff changeset
6032 VIII, 14: <i>ne stes contra faciem contumeliosi</i>. Secundo
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parents: 30
diff changeset
6033 ostenditur quo exiens ierit; unde dicit <i>et abiit iterum trans
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parents: 30
diff changeset
6034 Iordanem, in eum locum ubi erat Ioannes baptizans primum</i>. Cuius
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parents: 30
diff changeset
6035 quidem mystica causa est, quod aliquando iturus esset per apostolos
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parents: 30
diff changeset
6036 suos ad gentes convertendas. Causa vero litteralis est duplex. Una,
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parents: 30
diff changeset
6037 quia locus erat vicinus Ierusalem, et iam imminebat tempus
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parents: 30
diff changeset
6038 passionis, unde nolebat se elongare. Secunda, ut reducat ad
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parents: 30
diff changeset
6039 memoriam testimonium quod illic perhibuit Ioannes dicens: <i>ecce
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parents: 30
diff changeset
6040 agnus Dei, ecce qui tollit peccatum mundi</i>, et testimonium
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parents: 30
diff changeset
6041 patris et filii Christo perhibitum in Baptismo. Effectus autem
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parents: 30
diff changeset
6042 declinationis fuit conversio turbarum ad fidem: quae quidem
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parents: 30
diff changeset
6043 conversio describitur quantum ad tria. Primo quantum ad operationis
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parents: 30
diff changeset
6044 imitationem; unde dicit <i>et multi venerunt ad eum</i>, scilicet
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parents: 30
diff changeset
6045 per imitationem operum; Matth. XI, 28: <i>venite ad me omnes qui
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parents: 30
diff changeset
6046 laboratis et onerati estis, et ego reficiam vos</i>. Secundo
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parents: 30
diff changeset
6047 quantum ad oris confessionem; unde <i>et dicebant quia Ioannes
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parents: 30
diff changeset
6048 quidem nullum fecit signum</i>. Ubi primo confitentur eminentiam
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parents: 30
diff changeset
6049 Christi ad Ioannem; unde dicebant <i>quia Ioannes fecit nullum
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parents: 30
diff changeset
6050 signum</i>. Cuius quidem ratio fuit, quia Ioannes missus fuit ut
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parents: 30
diff changeset
6051 testis Christi, unde oportebat quod fieret fide dignus, et
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parents: 30
diff changeset
6052 testimonium eius ostenderetur verum: quod quidem fit convenienter
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parents: 30
diff changeset
6053 per sanctitatem vitae: Christus autem venit ut Deus: et ideo
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parents: 30
diff changeset
6054 oportebat quod ostenderet in se signa potestatis divinae. Et ideo
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parents: 30
diff changeset
6055 Ioannes vitae sanctitate pollebat; Christus autem cum hoc exercebat
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parents: 30
diff changeset
6056 etiam opera potestatem divinam manifestantia. Hic etiam mos
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parents: 30
diff changeset
6057 servabatur apud antiquas potestates, quod in praesentia potestatis
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parents: 30
diff changeset
6058 maioris minor potestas non utebatur suae potestatis insigniis; unde
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parents: 30
diff changeset
6059 in praesentia dictatoris consules insignia deponebant. Non ergo
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parents: 30
diff changeset
6060 decens fuit ut Ioannes, qui minoris potestatis erat, utpote
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parents: 30
diff changeset
6061 praecursor et testis, in Christi praesentia, divinae potestatis
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parents: 30
diff changeset
6062 insigniis uteretur; sed solum Christus. Secundo confitentur
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parents: 30
diff changeset
6063 veritatem testimonii Ioannis de Christo; unde dicebant <i>omnia
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parents: 30
diff changeset
6064 enim quae dixit Ioannes de hoc</i>, scilicet de Christo, <i>erant
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parents: 30
diff changeset
6065 vera</i>; quasi dicerent: et si nullum signum fecerit Ioannes,
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parents: 30
diff changeset
6066 tamen de Christo omnia veraciter dixit. Tertio manifestat cordis
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parents: 30
diff changeset
6067 fidem; unde dicit <i>et multi crediderunt in eum</i>. Ut Augustinus
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parents: 30
diff changeset
6068 dicit, Christum apprehenderunt permanentem, quem Iudaei volebant
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parents: 30
diff changeset
6069 apprehendere descendentem, quia per lucernam ad diem venerant:
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parents: 30
diff changeset
6070 Ioannes enim lucerna erat, et diei testimonium perhibebat.</p>
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parents: 30
diff changeset
6071 <br />
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parents: 30
diff changeset
6072 <div class="C">Caput 11</div>
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parents: 30
diff changeset
6073 <div class="D">Lectio 1</div>
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diff changeset
6074 <p title="Super Io., cap. 11 l. 1"><a name="87489"><span class=
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parents: 30
diff changeset
6075 "ref">[87489] Super Io., cap. 11 l. 1</span></a> Supra dominus
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parents: 30
diff changeset
6076 virtutem suam vivificativam ostendit verbo, hic confirmat eam
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parents: 30
diff changeset
6077 miraculo, quemdam mortuum, scilicet Lazarum, suscitando, et primo
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parents: 30
diff changeset
6078 ponitur Lazari infirmitas; secundo ipsius iam mortui suscitatio,
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parents: 30
diff changeset
6079 ibi <i>ut audivit</i>; tertio subiungitur suscitationis effectus,
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parents: 30
diff changeset
6080 ibi <i>multi ergo ex Iudaeis (...) crediderunt in eum</i>. Circa
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parents: 30
diff changeset
6081 primum tria facit. Primo ponitur Lazari aegrotatio; secundo
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parents: 30
diff changeset
6082 languoris denuntiatio, <i>miserunt ergo sorores eius ad eum</i>;
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parents: 30
diff changeset
6083 tertio assignatur praemissorum ratio, ibi <i>audiens autem Iesus
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parents: 30
diff changeset
6084 dixit eis</i> et cetera. Circa primum tria facit. Primo describit
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parents: 30
diff changeset
6085 personam aegrotam; secundo languentis locum; tertio personam
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parents: 30
diff changeset
6086 coniunctam. Persona aegrota est Lazarus; unde dicit <i>erat quidam
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parents: 30
diff changeset
6087 languens Lazarus</i>. Per hunc fidelis signatur, qui in Deo sperat,
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parents: 30
diff changeset
6088 et tamen patitur infirmitatem peccati; de qua dicitur in Ps. VI, 3:
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parents: 30
diff changeset
6089 <i>miserere mei, domine, quoniam infirmus sum</i>. Lazarus enim
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parents: 30
diff changeset
6090 interpretatur auxiliatus a domino, unde eum significat qui spem
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parents: 30
diff changeset
6091 habet divini auxilii; Ps. CXX, 2: <i>auxilium meum a domino</i>.
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parents: 30
diff changeset
6092 Locus infirmi erat Bethania; unde dicit <i>a Bethania de castello
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parents: 30
diff changeset
6093 Mariae et Marthae</i>: quae quidem Bethania villa quaedam erat
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parents: 30
diff changeset
6094 prope Ierusalem, ubi dominus consueverat frequenter hospitari, ut
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parents: 30
diff changeset
6095 frequenter supra dictum est. Et interpretatur domus obedientiae.
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parents: 30
diff changeset
6096 Per quod datur intelligi, quod si infirmus sit Deo obediens, potest
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parents: 30
diff changeset
6097 ab eo de facili curari; sicut infirmus obediens medico, facilius ab
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parents: 30
diff changeset
6098 eo beneficium consequitur sanitatis; IV Reg. V, 13, dixerunt servi
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parents: 30
diff changeset
6099 Naaman ad eum: <i>pater, etsi rem grandem dixisset tibi propheta,
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parents: 30
diff changeset
6100 facere debuisses</i>. Ista Bethania castellum erat Mariae et
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parents: 30
diff changeset
6101 Marthae sororum Lazari: per quas duplex vita signatur, activa
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parents: 30
diff changeset
6102 scilicet et contemplativa, ut sic per hoc detur intelligi quod per
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parents: 30
diff changeset
6103 obedientiam homo perfectus redditur in vita activa et
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parents: 30
diff changeset
6104 contemplativa. Persona coniuncta erat Maria; unde dicit <i>Maria
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parents: 30
diff changeset
6105 autem erat quae unxit dominum unguento</i>. Quia enim mentionem
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parents: 30
diff changeset
6106 fecerat de Maria et plures mulieres huius nominis erant, ideo ne
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parents: 30
diff changeset
6107 erremus ex nomine, notificat eam ex notissima actione, dicens
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parents: 30
diff changeset
6108 <i>quae unxit dominum unguento, et extersit pedes eius capillis
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parents: 30
diff changeset
6109 suis</i>. De hac autem Maria diversitas quaedam est inter sanctos.
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parents: 30
diff changeset
6110 Quidam enim dicunt, ut Hieronymus et Origenes, quod haec Maria
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parents: 30
diff changeset
6111 soror Lazari non est eadem cum illa quae peccatrix erat, de qua
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parents: 30
diff changeset
6112 dicitur Lc. VII, 37, quod <i>attulit alabastrum unguenti, et stans
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parents: 30
diff changeset
6113 retro secus pedes eius, lacrymis coepit rigare pedes eius, et
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parents: 30
diff changeset
6114 capillis capitis sui tergebat</i>. Unde, sicut dicit Chrysostomus,
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parents: 30
diff changeset
6115 haec non fuit illa meretrix quae in Luca legitur. Haec enim honesta
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parents: 30
diff changeset
6116 fuit et studiosa circa susceptionem Christi: nam peccatricis illius
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parents: 30
diff changeset
6117 nomen tacetur. Potuit autem Maria ista erga Christum tempore suae
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parents: 30
diff changeset
6118 passionis ex devotione et speciali dilectione simile opus fecisse,
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parents: 30
diff changeset
6119 quod fecit ei peccatrix illa diligens et compuncta: quod quidem
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parents: 30
diff changeset
6120 factum hic ab Evangelista propter Mariae nominis magnitudinem per
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parents: 30
diff changeset
6121 anticipationem recitatur. Quidam alii, sicut Augustinus et
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parents: 30
diff changeset
6122 Gregorius, dicunt quod haec eadem Maria de qua hic agitur, est illa
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parents: 30
diff changeset
6123 peccatrix de qua agitur Lc. VII. Et argumentum huius ex hoc verbo
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parents: 30
diff changeset
6124 Augustinus assumit. Nam hic Evangelista dicit antequam Maria
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parents: 30
diff changeset
6125 ungeret dominum unguento, quia illud fuit imminente passione; infra
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parents: 30
diff changeset
6126 XII, 3, ubi dicitur: <i>Maria ergo sumpsit libram unguenti nardi
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parents: 30
diff changeset
6127 pistici pretiosi, et unxit pedes Iesu</i>. Unde dicit quod hoc quod
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diff changeset
6128 hic dicit Evangelista de ea factum, recitatur Lc. VII. Ambrosius
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diff changeset
6129 autem utramque partem tenet. Secundum ergo opinionem Augustini
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parents: 30
diff changeset
6130 manifestum est quod peccatrix illa de qua dicitur in Luca, est
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diff changeset
6131 Maria ista. <i>Cuius frater Lazarus infirmabatur</i>, idest,
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parents: 30
diff changeset
6132 miserandum corpus eius fornaceis febribus alendum edax incendium
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parents: 30
diff changeset
6133 assumebat. Hic ponitur infirmitatis denuntiatio a sororibus Lazari,
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parents: 30
diff changeset
6134 quae languenti aderant, et casu dolentes iuvenis aegrotantis,
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parents: 30
diff changeset
6135 <i>miserunt ad eum</i>, scilicet Iesum, dicentes: <i>domine, ecce
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diff changeset
6136 quem amas infirmatur</i>. In qua quidem denuntiatione tria
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diff changeset
6137 consideranda occurrunt. Unum est, quod amici Dei quandoque
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diff changeset
6138 corporaliter affliguntur: unde non est signum quod aliquis non sit
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diff changeset
6139 amicus Dei, si aliquando corporaliter affligatur, sicut Eliphaz
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parents: 30
diff changeset
6140 contra Iob falso arguit, Iob IV, 7: <i>recordare, obsecro, quis
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parents: 30
diff changeset
6141 unquam innocens periit, aut quando recti deleti sunt?</i> Et ideo
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parents: 30
diff changeset
6142 dicunt <i>domine, ecce quem amas infirmatur</i>; Prov. c. III, 12:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6143 <i>quem diligit dominus corripit, et quasi pater in filio complacet
495930650732 to XML, fix initial link by hand
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diff changeset
6144 sibi</i>. Secundum est quod non dicunt domine veni, sana eum sed
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diff changeset
6145 tantum infirmitatem exponentes, dicunt <i>infirmatur</i>. In quo
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diff changeset
6146 signatur quod sufficit amico tantum necessitatem exponere, absque
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diff changeset
6147 alicuius petitionis additamento. Nam amicus cum velit bonum amici
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diff changeset
6148 sicut bonum suum, sicut sollicitus est ad repellendum malum suum,
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diff changeset
6149 ita et ad repellendum malum amici sui. Et hoc maxime verum est de
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diff changeset
6150 eo qui verissime diligit; Ps. CXLIV, v. 20: <i>custodit dominus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6151 diligentes se</i>. Tertium est quod istae duae sorores desiderantes
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parents: 30
diff changeset
6152 curationem fratris languidi, non venerunt personaliter ad Christum,
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diff changeset
6153 sicut paralyticus, Lc. V, 18, et centurio, Matth. VIII, v. 5: et
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diff changeset
6154 hoc propter confidentiam quam habebant ad Christum ex speciali
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diff changeset
6155 dilectione et familiaritate quam Christus erga eas ostenderat: et
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diff changeset
6156 forte a luctu detinebantur, ut Chrysostomus dicit; Eccli. VI, 11:
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diff changeset
6157 <i>amicus si permanserit fixus, erit tibi coaequalis, et in
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diff changeset
6158 domesticis tuis fiducialiter aget</i>. Hic ponitur praemissorum
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diff changeset
6159 ratio, et primo ratio ipsius infirmitatis; secundo quare sorores
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diff changeset
6160 eius non venerunt ad Christum, secundum Augustinum, ibi
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diff changeset
6161 <i>diligebat autem Iesus Martham, et sororem eius Mariam, et
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diff changeset
6162 Lazarum</i>. Ratio autem infirmitatis est glorificatio filii Dei;
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diff changeset
6163 unde dicit <i>dixit eis Iesus: infirmitas haec non est ad mortem,
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diff changeset
6164 sed pro gloria Dei</i>. Ubi sciendum est, quod infirmitatum
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diff changeset
6165 corporalium quaedam sunt ad mortem, quaedam autem non. Illae autem
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6166 sunt ad mortem quae ad aliquod aliud non ordinantur. Nam omnia mala
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diff changeset
6167 poenae ex divina providentia infliguntur; Amos III, 6: <i>si est
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diff changeset
6168 malum in civitate quod dominus non faciat</i>. Mali vero culpae
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diff changeset
6169 Deus ultor est, non tamen auctor. Omnia autem quae a Deo sunt,
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diff changeset
6170 ordinata sunt; et ideo omnia mala poenae ad aliquid ordinantur:
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diff changeset
6171 quaedam ad mortem, quaedam ad aliquid aliud. Haec autem infirmitas
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diff changeset
6172 non est ordinata ad mortem, sed ad gloriam Dei. Sed numquid non
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diff changeset
6173 fuit mortuus Lazarus ex hac infirmitate? Videtur quod sic. Alias
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diff changeset
6174 non foeteret quatriduanus in monumento, nec resuscitatio fuisset
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diff changeset
6175 miraculosa. Responsio. Dicendum quod infirmitas haec non fuit
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diff changeset
6176 ordinata ad mortem ut ad finem ultimum, sed propter aliud, ut
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diff changeset
6177 dictum est: ut scilicet ipse qui resuscitatus fuit, quasi
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diff changeset
6178 castigatus, iuste viveret ad Dei gloriam, et populus Iudaeus videns
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diff changeset
6179 miraculum, converteretur ad fidem; Ps. CXVII, 18: <i>castigans
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diff changeset
6180 castigavit me dominus, et morti non tradidit me</i>. Unde sequitur
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diff changeset
6181 <i>sed pro gloria Dei, ut glorificetur filius Dei per eam</i>. Ubi,
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diff changeset
6182 secundum Chrysostomum, ly <i>pro</i> et ly <i>ut</i> non tenentur
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diff changeset
6183 causaliter, sed consecutive. Non enim ideo infirmatus est ut ex hoc
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diff changeset
6184 Deus glorificaretur; sed aliunde quidem infirmitas haec venit, et
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diff changeset
6185 ex ea consecutum est hoc, ut glorificaretur filius Dei, inquantum
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diff changeset
6186 eum resuscitando usus est ea ad gloriam Dei. Hoc autem uno quidem
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diff changeset
6187 modo veritatem habet, sed alio modo non. Potest enim infirmitatis
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diff changeset
6188 Lazari duplex causa considerari. Una naturalis; et secundum hanc
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diff changeset
6189 verificatur dictum Chrysostomi, quia infirmitas Lazari secundum
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diff changeset
6190 causam naturalem non ordinabatur ad resuscitationem. Alia causa
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diff changeset
6191 potest considerari divina providentia; et tunc non habet veritatem
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diff changeset
6192 dictum Chrysostomi, nam ex divina providentia huiusmodi infirmitas
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diff changeset
6193 ordinabatur ad gloriam Dei. Et secundum hoc ly <i>pro</i> et ly
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diff changeset
6194 <i>ut</i> tenentur causaliter; quasi dicat <i>sed pro gloria
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diff changeset
6195 Dei</i>: quia, licet ad hoc non ordinaretur ex intentione causae
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diff changeset
6196 naturalis, ordinabatur tamen ex intentione divinae providentiae ad
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diff changeset
6197 gloriam Dei, inquantum facto miraculo crederent homines in
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diff changeset
6198 Christum, et vitarent veram mortem. Unde dicit <i>ut glorificetur
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diff changeset
6199 filius Dei per eam</i>. Hic manifeste dominus filium Dei se
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diff changeset
6200 nominat: nam ipse glorificandus erat in resuscitatione Lazari, quia
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diff changeset
6201 ipse est verus Deus; I Io. ult., 20: <i>ut simus in vero filio
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diff changeset
6202 eius</i>; supra IX, 3: <i>neque hic peccavit neque parentes eius;
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diff changeset
6203 sed ut manifestentur opera Dei in illo</i>. Hic, secundum
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diff changeset
6204 Augustinum, Evangelista assignat rationem quare duae sorores non
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diff changeset
6205 venerunt ad Christum: quae scilicet sumitur ex confidentia
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diff changeset
6206 specialis dilectionis, unde dicit <i>diligebat autem Iesus Martham,
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diff changeset
6207 et Mariam sororem eius, et Lazarum</i>. Quippe qui tristium
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diff changeset
6208 consolator erat, sorores tristes diligebat; et qui languentium
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diff changeset
6209 salvator erat, languidum et mortuum Lazarum diligebat; Deut.
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diff changeset
6210 XXXIII, 3: <i>dilexit populos: omnes sancti in manu illius
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6211 sunt</i>.</p>
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diff changeset
6212 <br />
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diff changeset
6213 <div class="D">Lectio 2</div>
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diff changeset
6214 <p title="Super Io., cap. 11 l. 2"><a name="87490"><span class=
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diff changeset
6215 "ref">[87490] Super Io., cap. 11 l. 2</span></a> Hic agitur de
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diff changeset
6216 mortui resuscitatione, et primo ponitur resuscitandi propositum;
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diff changeset
6217 secundo subditur suscitationis ordo, ibi <i>venit itaque Iesus</i>
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6218 et cetera. Circa primum tria facit. Primo dat dominus locum morti;
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diff changeset
6219 secundo praenuntiat propositum de accedendo ad locum ubi mortuus
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diff changeset
6220 erat, ibi <i>deinde post haec dicit</i> etc.; tertio praenuntiat
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diff changeset
6221 propositum suscitandi, ibi <i>haec ait, et post haec dicit
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diff changeset
6222 illis</i> et cetera. Dat autem locum morti, moram trahendo dominus
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diff changeset
6223 trans Iordanem: et ideo dicit <i>ut autem audivit quia
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diff changeset
6224 infirmabatur, mansit in eodem loco duobus diebus</i>. Ex quo
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diff changeset
6225 notatur quod eodem die quo Christus recepit nuntium sororum Lazari,
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diff changeset
6226 mortuus fuit Lazarus: nam quando Christus venit ad locum ubi
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diff changeset
6227 mortuus fuit, iam quatriduanus erat; Christus autem duobus diebus
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diff changeset
6228 postquam recepit nuntium, remansit in eodem loco, et sequenti die
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diff changeset
6229 ab illis duobus ivit in Iudaeam. Dedit autem locum morti per tot
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diff changeset
6230 dies, propter duo. Primo quidem ne ex praesentia eius mors Lazari
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diff changeset
6231 impedita fuisset: nam ubi vita praesens est, mors locum non habet.
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diff changeset
6232 Secundo, ut miraculum credibilius redderetur, et nullus posset
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diff changeset
6233 dicere quoniam nondum defunctum eum suscitavit, sed potius
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diff changeset
6234 stupefactum. Consequenter cum dicit <i>deinde post haec dicit
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diff changeset
6235 discipulis suis</i>, dominus manifestat propositum accessus sui ad
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diff changeset
6236 locum, et primo praenuntiat propositum; secundo subditur timor
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diff changeset
6237 discipulorum, ibi <i>dicunt ei discipuli</i> etc.; tertio dominus
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diff changeset
6238 timorem propellit, ibi <i>respondit Iesus: nonne duodecim horae
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diff changeset
6239 sunt diei?</i> Dicit ergo quantum ad primum <i>deinde post
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diff changeset
6240 haec</i>, scilicet moram contractam, <i>dixit</i>, scilicet Iesus,
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diff changeset
6241 <i>discipulis suis: eamus in Iudaeam iterum</i>. Hic quaeritur
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diff changeset
6242 quare hic solum praedixit apostolis se iterum iturum in Iudaeam,
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diff changeset
6243 cum hoc alias non fecerit. Sed huius quidem ratio est, quia Iudaei
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diff changeset
6244 nuper in Iudaea persecuti fuerant Christum, ita ut pene eum
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diff changeset
6245 lapidassent; unde et propterea inde decesserat: propter quod
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diff changeset
6246 credendum erat quod, Christo iterato illuc ire volente,
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diff changeset
6247 discipulorum corda timor invaderet. Et quia praevisa iacula minus
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diff changeset
6248 feriunt, et mala quae praevidentur, facilius tolerantur, ut
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diff changeset
6249 Gregorius dicit, ideo dominus, ut eis timorem auferret, eis
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diff changeset
6250 itineris sui propositum manifestat. Per hoc autem quod iterum
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diff changeset
6251 revertitur in Iudaeam, mystice datur intelligi, dominum in fine
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diff changeset
6252 mundi iterum reversurum ad Iudaeos, qui convertentur ad Christum;
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diff changeset
6253 Rom. XI, 25: <i>caecitas ex parte contigit in Israel, donec
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diff changeset
6254 plenitudo gentium intraret</i>. Timor discipulorum ponitur cum
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diff changeset
6255 dicitur <i>dicunt ei discipuli: Rabbi, nunc quaerebant te Iudaei
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diff changeset
6256 lapidare, et iterum vadis illuc?</i> Quasi dicant: videtur quod
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diff changeset
6257 spontaneus vadas ad mortem. Sed timor iste irrationabilis est, quia
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diff changeset
6258 secum habebant discipuli Deum protectorem, cum quo qui est, timere
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diff changeset
6259 non debet; Is. l, 8: <i>stemus simul: quis est adversarius
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diff changeset
6260 meus?</i> Ps. XXVI, 1: <i>dominus illuminatio mea et salus mea:
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diff changeset
6261 quem timebo?</i> Hunc timorem expellit dominus confortans eos; unde
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diff changeset
6262 dicit <i>respondit Iesus</i>, scilicet discipulis, <i>nonne
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diff changeset
6263 duodecim horae sunt diei?</i> Ubi primo ponit conditionem temporis;
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diff changeset
6264 secundo ostendit quod tempus sit aptum ambulationi; tertio quod non
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diff changeset
6265 sit aptum. Secundum ibi <i>si quis ambulaverit in die, non
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diff changeset
6266 offendit</i>; tertium ibi <i>si autem ambulaverit in nocte,
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diff changeset
6267 offendit</i>. Ad intelligentiam autem huius litterae, sciendum est,
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diff changeset
6268 quod tripliciter exponitur. Uno modo a Chrysostomo sic. <i>Nonne
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diff changeset
6269 duodecim horae sunt diei?</i> Quasi dicat: vos dubitatis ascendere
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diff changeset
6270 in Iudaeam, quia nuper Iudaei voluerunt me lapidare; sed dies habet
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diff changeset
6271 duodecim horas, et quod contingit in una, non contingit in alia.
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diff changeset
6272 Unde licet tunc voluissent me lapidare, in alia hora hoc nollent;
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diff changeset
6273 Eccle. III, 1: <i>omnia tempus habent</i>. Et eiusdem VIII, 6:
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diff changeset
6274 <i>omni negotio tempus est et opportunitas</i>. Sed hic incidit
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diff changeset
6275 quaestio litteralis: quia aut loquitur de die naturali, aut de die
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diff changeset
6276 artificiali. Si quidem loquatur de die naturali, tunc falsum est
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diff changeset
6277 quod dicit; cum non habeant duodecim, sed vigintiquatuor horas.
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diff changeset
6278 Similiter si loquitur de die artificiali, falsum est quod dicit:
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diff changeset
6279 quia hoc non est verum nisi in aequinoctiali, quia non omnes dies
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diff changeset
6280 artificiales habent duodecim horas. Sed ad hoc dicendum, quod
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diff changeset
6281 intelligendum est de die artificiali: quia omnes dies artificiales
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diff changeset
6282 habent duodecim horas. Nam horae huiusmodi dierum distinguuntur
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diff changeset
6283 dupliciter. Quaedam enim sunt aequales, et quaedam sunt inaequales.
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diff changeset
6284 Aequales autem distinguuntur secundum circulum aequinoctialis: et
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diff changeset
6285 secundum hoc non omnes dies habent duodecim horas sed aliqui
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diff changeset
6286 plures, aliqui pauciores; nisi tantum in aequinoctio. Inaequales
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diff changeset
6287 autem distinguuntur secundum ascensiones zodiaci propter eius
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diff changeset
6288 obliquitatem: quia non aequaliter ascendit zodiacus in omnibus
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diff changeset
6289 partibus suis; aequinoctialis autem aequaliter: et de istis horis
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diff changeset
6290 inaequalibus quilibet dies artificialis habet duodecim horas; quia
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diff changeset
6291 quolibet die ascendunt sex signa de die, et sex de nocte; sed illa
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diff changeset
6292 quae ascendunt in aestate, sunt tardioris motus quam illa quae
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diff changeset
6293 ascendunt in hieme; ascensus autem cuiuslibet signi facit duas
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diff changeset
6294 horas. <i>Si quis ambulaverit in die</i>, idest honeste, et absque
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diff changeset
6295 conscientia alicuius mali, Rom. XIII, 13: <i>sicut in die honeste
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diff changeset
6296 ambulemus, non offendit</i>, idest, non invenit quod ei noceat. Et
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diff changeset
6297 hoc ideo <i>quia lucem huius mundi videt</i>; idest, lux iustitiae
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diff changeset
6298 in eo est; Ps. XCVI, 11: <i>lux orta est iusto, et rectis corde
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diff changeset
6299 laetitia</i>; quasi dicat dominus: nos secure possumus ire, cum in
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diff changeset
6300 die ambulemus. <i>Si autem ambulaverit in nocte</i>, scilicet
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diff changeset
6301 iniquitatum, de facili multa pericula inveniet: de qua nocte I
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diff changeset
6302 Thess. V, 7: <i>qui dormiunt, nocte dormiunt</i>. Et talis
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diff changeset
6303 <i>offendit</i>, idest impingit, <i>quia lux</i>, scilicet
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diff changeset
6304 iustitiae, <i>non est in eo</i>. Alio modo exponit quidam Graecus,
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6305 scilicet Theophylactus, ab illo loco <i>si quis ambulaverit in
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diff changeset
6306 die</i>, dicens, quod dies est praesentia Christi in mundo, nox
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diff changeset
6307 vero est tempus post passionem eius. Ut sit sensus: non est
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diff changeset
6308 timendum de Iudaeis, quia quamdiu ego sum in mundo, vobis non
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diff changeset
6309 imminet periculum, sed mihi. Unde quando Iudaei eum capere
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6310 voluerunt, infra XVIII, 8, dixit dominus turbis: <i>si ergo me
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6311 quaeritis, sinite hos abire. Ut impleretur sermo quem dixit: quia
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6312 quos dedisti mihi, non perdidi ex eis quemquam</i>. Sed <i>in
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6313 nocte</i>, idest in tempore post passionem, tunc timendum est vobis
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6314 ire in Iudaeam, quia patiemini a Iudaeis persecutionem; Zach. XIII,
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6315 7: <i>percute pastorem, et dispergentur oves</i>. Alio modo exponit
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diff changeset
6316 Augustinus sicut per diem intelligatur Christus; supra c. IX, 4:
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diff changeset
6317 <i>me oportet operari opera eius qui misit me, donec dies est: et
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diff changeset
6318 quamdiu sum in mundo, lux sum mundi</i>. Huius ergo diei duodecim
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diff changeset
6319 horae, sunt duodecim apostoli; supra VI, 71: <i>nonne ego vos
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diff changeset
6320 duodecim elegi?</i> Sed timendum est valde quod sequitur: <i>et
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diff changeset
6321 unus ex vobis Diabolus est</i>. Iudas ergo non erat hora huius
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diff changeset
6322 diei, quia non lucebat. Sed dicendum, quod dominus hoc dixit, non
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diff changeset
6323 habito respectu ad Iudam, sed ad successorem eius Mathiam. Est ergo
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diff changeset
6324 sensus <i>nonne duodecim horae sunt diei?</i> Quasi diceret: vos
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diff changeset
6325 estis horae, ego sum dies. Sicut ergo horae consequuntur diem, ita
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diff changeset
6326 et vos me debetis sequi. Unde si ego volo ire in Iudaeam, vos non
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diff changeset
6327 debetis me praecedere, nec mutare voluntatem meam; sed debetis me
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diff changeset
6328 sequi. Simile dicit Petro, Matth. XVI, 23: <i>vade retro post me,
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diff changeset
6329 Satanas</i>, idest, non praecedas me, sed me sequere, voluntatem
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diff changeset
6330 meam imitando. <i>Si quis ambulaverit in die</i>, quasi diceret:
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diff changeset
6331 non debetis timere periculum, quia vos itis mecum, qui sum dies.
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diff changeset
6332 Unde sicut qui in die vadit non impingit, idest non offendit; ita
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diff changeset
6333 nec vos qui mecum itis; Rom. VIII, 31: <i>si Deus pro nobis, quis
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diff changeset
6334 contra nos?</i> Et hoc ideo quia <i>lucem huius mundi videt</i>, in
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diff changeset
6335 me. Si autem ambulaverit in nocte, idest in tenebris ignorantiae et
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diff changeset
6336 peccati, tunc <i>offendit</i>; et hoc ideo <i>quia lux</i>,
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diff changeset
6337 scilicet spiritualis, <i>non est in eo</i>, non quidem ex defectu
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diff changeset
6338 lucis, sed eorum rebellione; Iob XXIV, 13: <i>ipsi fuerunt rebelles
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diff changeset
6339 lumini</i>.</p>
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diff changeset
6340 <br />
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diff changeset
6341 <div class="D">Lectio 3</div>
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diff changeset
6342 <p title="Super Io., cap. 11 l. 3"><a name="87491"><span class=
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diff changeset
6343 "ref">[87491] Super Io., cap. 11 l. 3</span></a> Supra
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diff changeset
6344 praenuntiavit dominus propositum de accedendo ad locum defuncti,
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diff changeset
6345 hic manifestat propositum de defuncti suscitatione, et primo
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diff changeset
6346 praenuntiat ipsum propositum; secundo discipulorum affectum, ibi
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diff changeset
6347 <i>dicit ei Thomas</i> et cetera. Propositum autem praenuntiat
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diff changeset
6348 primo quasi implicite et obscure; secundo Evangelista ostendit
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diff changeset
6349 tarditatem intellectus discipulorum, ibi <i>dixerunt ergo
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diff changeset
6350 discipuli</i>; tertio dominus ipsum propositum denuntiat manifeste,
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diff changeset
6351 ibi <i>tunc ergo dixit eis Iesus</i>. Dicit ergo <i>haec ait, et
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diff changeset
6352 post haec dicit illis</i>, quasi diceret: his, quae supra posita
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diff changeset
6353 sunt, dictis, postmodum dicit discipulis suis <i>Lazarus amicus
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diff changeset
6354 noster dormit</i>. Quod quidem, secundum Chrysostomum, videtur
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diff changeset
6355 facere ad secundam rationem excludentem timorem discipulorum: nam
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diff changeset
6356 prima procedebat ex discipulorum innocentia, quia qui <i>ambulat in
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diff changeset
6357 die, non offendit</i>; ista sumitur ex necessitate imminente, quasi
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diff changeset
6358 necessarium sit ire. Unde circa hoc tria facit. Primo commemorat
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diff changeset
6359 pristinam amicitiam defuncti, dicens <i>Lazarus amicus noster</i>:
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diff changeset
6360 amicus scilicet propter multa beneficia et obsequia quae nobis
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diff changeset
6361 exhibuit; et ideo non debemus in necessitate deficere; Prov. XII,
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diff changeset
6362 26: <i>qui negligit damnum propter amicum fidelem</i>. Secundo
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diff changeset
6363 ponit necessitatis instantiam; unde dicit <i>dormit</i>: unde
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diff changeset
6364 oportet quod ei subveniatur; Prov. XVII, 17: <i>frater in angustiis
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diff changeset
6365 comprobatur. Dormit</i>, inquam, ut dicit Augustinus, domino; sed
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diff changeset
6366 mortuus erat hominibus, qui eum suscitare non poterant. Sciendum
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diff changeset
6367 est enim, quod somnus accipitur multis modis. Quandoque pro somno
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diff changeset
6368 naturae; I Reg. III, 9: <i>dormivit Samuel usque mane</i>. Et Iob
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diff changeset
6369 XI, 18: <i>securus dormias</i> et cetera. Quandoque pro somno
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diff changeset
6370 mortis; I Thess. IV, v. 12: <i>nolumus vos ignorare de
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diff changeset
6371 dormientibus, ut non contristemini, sicut et ceteri qui spem non
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diff changeset
6372 habent</i>. Quandoque pro negligentia; Ps. CXX, 4: <i>ecce non
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diff changeset
6373 dormitabit neque dormiet qui custodit Israel</i>. Quandoque vero
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diff changeset
6374 pro somno culpae; Eph. V, 14: <i>exurge qui dormis, et exurge a
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diff changeset
6375 mortuis</i>. Quandoque pro quiete contemplationis; Cant. V, 2:
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diff changeset
6376 <i>ego dormio, et cor meum vigilat</i>. Quandoque pro quiete
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diff changeset
6377 futurae gloriae; Ps. IV, 9: <i>in pace in idipsum dormiam, et
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diff changeset
6378 requiescam</i>. Mors autem dicitur somnus propter spem
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diff changeset
6379 resurrectionis; et ideo mors consuevit appellari dormitio, ab eo
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diff changeset
6380 tempore quo Christus mortuus est et resurrexit; Ps. III, 6: <i>ego
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diff changeset
6381 dormivi, et soporatus sum</i>. Tertio ostendit suam ad
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diff changeset
6382 resuscitandum efficaciam, cum dicit <i>sed vado ut a somno excitem
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diff changeset
6383 eum</i>. In quo dat intelligere quod tanta facilitate excitabat eum
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diff changeset
6384 de sepulcro, quanta excitas dormientem in lecto. Nec mirum: quia
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diff changeset
6385 ipse est qui suscitat mortuos et vivificat, supra V; unde ipse
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diff changeset
6386 dicit ibidem: <i>venit hora, in qua omnes qui in monumentis sunt
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diff changeset
6387 audient vocem filii Dei</i>. Tarditatem autem intellectus
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diff changeset
6388 discipulorum ponit Evangelista cum dicit <i>dixerunt ergo discipuli
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diff changeset
6389 eius: domine, si dormit, salvus erit</i>. Et primo ponit signum
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diff changeset
6390 tarditatis eorum, scilicet quod non responderunt secundum
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diff changeset
6391 intentionem domini; secundo ostenditur eorum tarditas manifeste,
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diff changeset
6392 ibi <i>dixerat autem Iesus de morte eius</i>. Circa primum sciendum
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diff changeset
6393 est, quod id quod dixerat dominus de somno mortis, isti
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diff changeset
6394 intellexerunt de somno naturae. Et quia solet somnus aegrotantium
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diff changeset
6395 salutis esse indicium, ideo discipuli dixerunt: <i>si dormit,
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diff changeset
6396 salvus erit</i>: quasi dicant: hoc manifeste salutis est signum, ut
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diff changeset
6397 per hoc ulterius concludant: domine, si dormit, non videtur utile
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diff changeset
6398 esse ut tu vadas ad excitandum eum. Tarditatem autem ipsorum subdit
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diff changeset
6399 dicens <i>dixerat autem Iesus de morte eius</i>, quia rudes erant.
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diff changeset
6400 Unde dominus dicit eis Matth. XV, 16: <i>adhuc et vos sine
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diff changeset
6401 intellectu estis?</i> De sapiente vero dicitur Prov. I, 6:
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diff changeset
6402 <i>animadvertet parabolam et interpretationem, verba sapientum et
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diff changeset
6403 aenigmata eorum</i>. Manifestat autem dominus explicite suscitandi
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diff changeset
6404 propositum, cum subdit <i>Lazarus mortuus est; et gaudeo propter
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diff changeset
6405 vos</i>. Et primo annuntiat eis Lazari mortem, quod pertinet ad
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diff changeset
6406 eius scientiam; secundo insinuat suum affectum circa eius mortem,
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diff changeset
6407 quod pertinet ad eius providentiam; tertio innuit propositum de
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diff changeset
6408 eundo ad locum ubi mortuus erat, quod pertinet ad eius clementiam.
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diff changeset
6409 Mortem quidem praenuntiat dicens manifeste <i>Lazarus mortuus
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diff changeset
6410 est</i>, idest, subiit legem communem mortis, quam nullus hominum
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diff changeset
6411 subterfugere potest; Ps. LXXXVIII, v. 49: <i>quis est homo qui
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diff changeset
6412 vivit, et non videbit mortem?</i> Affectum autem suum ostendit
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diff changeset
6413 circa eius mortem, dicens <i>et gaudeo propter vos, ut credatis,
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diff changeset
6414 quoniam non eram ibi</i>. Quod potest dupliciter exponi. Uno modo
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diff changeset
6415 sic. Nos audivimus infirmitatem Lazari, sed ego absens annuntio
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diff changeset
6416 mortem eius, <i>et gaudeo propter vos</i>, idest propter vestram
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diff changeset
6417 utilitatem, ut ex hoc sumatis experimentum divinitatis meae, quia
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diff changeset
6418 in absentia video; Hebr. IV, 13: <i>omnia nuda et aperta sunt
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diff changeset
6419 oculis eius</i>. Nec mirum, quia ipse est omnibus praesens; Ier. c.
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diff changeset
6420 XXIII, 24: <i>caelum et terram ego impleo. Ut credatis</i>: non ut
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diff changeset
6421 de novo inciperent credere, sed ut firmius robustiusque crederent:
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diff changeset
6422 secundum illud Mc. IX, 23: <i>credo, domine, adiuva meam
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diff changeset
6423 incredulitatem</i>. Alio modo sic. <i>Gaudeo</i>, scilicet quod
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diff changeset
6424 mortuus est; et hoc <i>propter vos</i>, idest propter vestram
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diff changeset
6425 utilitatem, scilicet <i>ut credatis</i>. Ideo, inquam, <i>gaudeo
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diff changeset
6426 (...) quia non eram ibi</i>: nam si ibi fuissem, non fuisset
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diff changeset
6427 mortuus; sed quia defunctus est, maius apparebit miraculum cum
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diff changeset
6428 resuscitabo defunctum putrescentem: et ex hoc vos magis
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diff changeset
6429 corroboramini in fide. Maius est enim defunctum suscitare quam
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diff changeset
6430 viventem a morte praeservare. Ex quo datur intelligi quod aliquando
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diff changeset
6431 mala sunt ratio gaudii, inquantum ordinantur ad bonum; Rom. c.
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diff changeset
6432 VIII, 28: <i>diligentibus Deum omnia cooperantur in bonum</i>.
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diff changeset
6433 Propositum autem eundi innuit dicens <i>sed eamus ad eum</i>: in
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diff changeset
6434 quo ostenditur Dei clementia, inquantum homines in peccatis
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diff changeset
6435 existentes et quasi mortuos per se ad eum accedere non valentes
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diff changeset
6436 misericorditer praeveniendo attrahit, secundum illud Ier. XXXI, v.
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diff changeset
6437 3: <i>in caritate perpetua dilexi te, ideo attraxi te miserans</i>.
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diff changeset
6438 Hic ponitur discipulorum affectus: quod potest quidem dupliciter
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diff changeset
6439 exponi. Uno modo ut importet affectum dubitantis; alio modo ut
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diff changeset
6440 importet affectum diligentis. Et primo modo exponitur a
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diff changeset
6441 Chrysostomo. Nam, ut supra dictum est, omnes discipuli timebant
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diff changeset
6442 Iudaeos, et super alios Thomas. Nam ante passionem infirmior erat
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diff changeset
6443 aliis, et infidelior; qui tamen postea fortior factus est, et
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diff changeset
6444 irreprehensibilis, qui solus orbem terrarum percurrit. Unde ex hac
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diff changeset
6445 dubietate dicit ad condiscipulos <i>eamus et nos, et moriamur cum
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diff changeset
6446 illo</i>, quasi dicat: iste non timet mortem, penitus vult ire, se
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diff changeset
6447 et nos volens tradere morti. Secundo modo exponit Augustinus.
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diff changeset
6448 Thomas enim et alii discipuli ita Christum amabant ut vel cum eo
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diff changeset
6449 praesente vivere, vel cum eo mori vellent, ne post mortem deserti
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diff changeset
6450 iterum inconsolati remanerent. Unde ex hoc affectu Thomas dicit ad
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diff changeset
6451 condiscipulos <i>eamus et nos, et moriamur cum eo</i>, quasi dicat:
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diff changeset
6452 ire vult, periculum mortis ei imminet: numquid et nos remanebimus
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diff changeset
6453 ut vivamus? Absit. Sed <i>eamus, et moriamur cum illo</i>; Rom.
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diff changeset
6454 VIII, 17: <i>si compatimur, et conregnabimus</i>; II Cor. V, v. 14:
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diff changeset
6455 <i>si unus pro omnibus mortuus est, ergo omnes mortui sunt</i>.</p>
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diff changeset
6456 <br />
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diff changeset
6457 <div class="D">Lectio 4</div>
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diff changeset
6458 <p title="Super Io., cap. 11 l. 4"><a name="87492"><span class=
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diff changeset
6459 "ref">[87492] Super Io., cap. 11 l. 4</span></a> Postquam
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diff changeset
6460 praenuntiavit defuncti suscitationem, hic describit Evangelista
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diff changeset
6461 resuscitationis ordinem, et primo praemittit quaedam praeambula
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diff changeset
6462 pertinentia ad alios; secundo proponit quaedam quae pertinent ad
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diff changeset
6463 affectum Christi, ibi <i>Iesus autem ut vidit eam plorantem</i>
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diff changeset
6464 etc.; tertio subdit suscitationis effectum, ibi <i>Iesus ergo
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diff changeset
6465 rursum fremens</i> et cetera. Praeambula autem ad alios pertinentia
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diff changeset
6466 primo praemittit quantum ad defuncti conditionem; secundo quantum
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diff changeset
6467 ad Iudaeorum erga sorores consolationem, ibi <i>erat autem
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diff changeset
6468 Bethania</i> etc.; tertio quantum ad sororum devotionem, ibi
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diff changeset
6469 <i>Martha autem, ut audivit</i> et cetera. Defuncti autem conditio
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diff changeset
6470 describitur quantum ad tempus mortis, quia quatriduanus, unde dicit
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diff changeset
6471 <i>venit itaque Iesus, et invenit eum quatuor dies habentem</i>, et
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diff changeset
6472 quantum ad locum, quia in monumento. Ex quo apparet, secundum
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parents: 30
diff changeset
6473 litteram, ut dictum est supra, quod primus dies mortis fuit quando
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diff changeset
6474 nuntiata fuit ei infirmitas. Per hos autem quatuor dies, secundum
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diff changeset
6475 Augustinum, signantur quatuor dies quadruplicis mortis. Una dies
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parents: 30
diff changeset
6476 est peccati originalis, quod homo trahit de mortis propagine; Rom.
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diff changeset
6477 V, 12: <i>per unum hominem peccatum intravit in mundum</i>. Alii
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diff changeset
6478 tres dies referuntur ad mortem peccati actualis; nam quodlibet
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diff changeset
6479 peccatum mortale quaedam mors dicitur; Ps. XXXIII, 22: <i>mors
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diff changeset
6480 peccatorum pessima</i>. Et dividuntur secundum transgressionem
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diff changeset
6481 triplicis legis. Primo quidem legis naturae, quam homines
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diff changeset
6482 transgrediuntur; et sic est secundus dies mortis, Is. XXIV, 5:
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diff changeset
6483 <i>transgressi sunt legem et pactum sempiternum</i>, idest legem
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diff changeset
6484 naturae. Secundo legis scriptae, quam etiam homines
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diff changeset
6485 transgrediuntur; et sic est tertius dies, supra VII, 19: <i>nonne
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diff changeset
6486 Moyses dedit vobis legem, et nemo ex vobis facit legem?</i> Tertio
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diff changeset
6487 legis Evangelii et gratiae, quam homines transgrediuntur; et sic
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diff changeset
6488 est quartus dies, et gravior ceteris. Hebr. X, 28: <i>irritam quis
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diff changeset
6489 faciens legem Moysi, sine ulla miseratione duobus vel tribus
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parents: 30
diff changeset
6490 testibus moritur: quanto magis putatis deteriora mereri supplicia
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diff changeset
6491 qui filium Dei conculcaverit, et sanguinem testamenti pollutum
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diff changeset
6492 duxerit, in quo sanctificatus est, et spiritui gratiae contumeliam
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diff changeset
6493 fecerit?</i> Vel aliter, primus dies est peccatum cordis; Is. I,
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diff changeset
6494 16: <i>auferte malum cogitationum vestrarum</i> et cetera. Secundus
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diff changeset
6495 dies est peccatum oris; Eph. IV, 29: <i>omnis sermo malus de ore
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diff changeset
6496 vestro non procedat</i>. Tertius dies est peccatum operis; de quo
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diff changeset
6497 Is. I, 16: <i>quiescite agere perverse</i>. Quartus dies est
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diff changeset
6498 peccatum perversae consuetudinis; de quo Ier. XIII, 23: <i>sic et
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diff changeset
6499 vos poteritis bene facere, cum didiceritis male</i>. Qualitercumque
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diff changeset
6500 tamen exponatur, dominus quandoque sanat mortuos quatuor dies
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diff changeset
6501 habentes, idest legem Evangelii transgredientes, et in consuetudine
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diff changeset
6502 peccati detentos. Visitantium autem conditio describitur, et
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diff changeset
6503 quantum ad visitandi opportunitatem, et quantum ad eorum
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diff changeset
6504 quantitatem. Quantum ad opportunitatem quidem, quia locus defuncti
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diff changeset
6505 erat prope Ierosolymam; unde dicit <i>erat autem Bethania iuxta
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diff changeset
6506 Ierosolymam quasi stadiis quindecim</i>, quod erat fere milliaria
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diff changeset
6507 duo: nam milliare habet octo stadia: et sic facilis multis
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diff changeset
6508 Iudaeorum a Ierosolymis patebat illuc accessus. Mystice autem per
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diff changeset
6509 Bethaniam quae interpretatur domus obedientiae, et Ierusalem visio
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diff changeset
6510 pacis, datur intelligi, quod qui sunt in statu obedientiae, sunt
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diff changeset
6511 propinqui ad pacem vitae aeternae; supra X, 27: <i>oves meae vocem
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diff changeset
6512 meam audiunt, et ego vitam aeternam do eis</i>. Et dicit
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diff changeset
6513 <i>quindecim stadiis</i>, quia qui vult de Bethania, idest de statu
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diff changeset
6514 obedientiae, ire in Ierusalem caelestem, oportet quod transeat
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diff changeset
6515 stadia quindecim. Primo quidem septem, quae pertinent ad
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diff changeset
6516 observantiam veteris legis: nam septenarius numerus pertinet ad
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diff changeset
6517 legem veterem, quae diem septimum sanctificat; deinde vero octo,
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diff changeset
6518 idest impletionem novi testamenti, ad quem pertinet numerus
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diff changeset
6519 octonarius propter octavam resurrectionis. Quantum vero ad
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diff changeset
6520 quantitatem describitur, quia multi; unde dicit <i>multi autem ex
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diff changeset
6521 Iudaeis venerant ad Mariam et Martham</i>, ut consolarentur eas:
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diff changeset
6522 quod quidem pietatis erat; Rom. XII, 15: <i>gaudere cum gaudentibus
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diff changeset
6523 oportet</i>. Eccli. VII, 38: <i>non desis plorantibus in
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diff changeset
6524 consolationem</i>. Sorores autem describit Evangelista primo
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diff changeset
6525 quantum quidem ad Martham; secundo vero quantum ad Mariam, ibi
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diff changeset
6526 <i>haec cum dixisset, abiit, et vocavit Mariam</i>. Martham autem
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diff changeset
6527 describit quantum ad tria. Primo quantum ad eius occursum quo
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diff changeset
6528 Christo obviavit; secundo quantum ad devotionis affectum quem
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diff changeset
6529 Christo exhibuit et tertio quantum ad instructionis profectum ad
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diff changeset
6530 quem Christus eam erexit. Occursus autem Marthae describitur
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diff changeset
6531 festinus, quia <i>Martha, ut audivit quia Iesus venit, occurrit</i>
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diff changeset
6532 illi, absque morae dilatione. <i>Venit</i> autem praesentis
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diff changeset
6533 temporis est: forte enim Christo prope castrum existente, aliquis
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diff changeset
6534 praecessit, et nuntiavit Marthae adventum Christi, quo audito,
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diff changeset
6535 statim cucurrit. Ratio autem quare Martha primo audivit, et sola
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diff changeset
6536 occurrit, est quia Martha sollicita erat; unde dominus dicit, Lc.
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diff changeset
6537 X, 41: <i>Martha, Martha, sollicita es, et turbaris erga
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diff changeset
6538 plurima</i>: et ideo occupata circa dispositionem negotiorum
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diff changeset
6539 discurrebat per domum, et nuntianti facilius occurrit. Maria autem
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diff changeset
6540 sedebat domi cum illis qui venerant de Ierosolymis; et ideo non ita
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diff changeset
6541 cito potuit sibi indicari sicut Marthae. Ratio autem quare Martha
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diff changeset
6542 non statim indicavit Mariae assignatur a Chrysostomo. Quia Maria
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diff changeset
6543 sedebat cum Iudaeis, et Martha sciebat quod Iudaei persequebantur
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diff changeset
6544 Christum, et iam conspiraverant in eius mortem; et ideo timens ne,
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diff changeset
6545 si nuntiaret ei et illa ivisset in occursum Christi, ivissent cum
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diff changeset
6546 ea: propter hoc ergo sibi nuntiare noluit. Sed si Iudaei
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diff changeset
6547 conspiraverant contra Christum, quomodo visitabant Lazarum et
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diff changeset
6548 sorores suas, qui Christi familiares erant, et quasi discipuli? Ad
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diff changeset
6549 quod respondet Chrysostomus, quod hoc faciebant propter
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diff changeset
6550 necessitatis calamitatem, et propter nobilitatem harum mulierum,
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diff changeset
6551 quas spreto principum mandato, consolabantur. Vel quia hi qui
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diff changeset
6552 aderant, non mali erant, sed bene se habebant ad Christum: multi
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diff changeset
6553 enim ex populo credebant. Mystice autem signantur per haec vita
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diff changeset
6554 activa, quae signatur per Martham, quae occurrit Christo ad
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diff changeset
6555 exhibendum obsequii beneficium membris eius; et vita contemplativa,
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diff changeset
6556 quae per Mariam signatur, quae domi sedet quieti contemplationis et
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diff changeset
6557 puritati conscientiae vacans; Sap. VIII, 16: <i>intrans in domum
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diff changeset
6558 meam, conquiescam cum illa</i>. Affectus autem devotionis in Martha
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diff changeset
6559 ostenditur praecipuus; unde dicit, <i>dixit Martha ad Iesum:
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diff changeset
6560 domine, si fuisses hic, frater meus non fuisset mortuus</i>. Ubi
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diff changeset
6561 duo Christo devote proponit: unum quod respicit ad praeteritum, et
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diff changeset
6562 aliud quod respicit ad futurum. Ad praeteritum quidem respicit quod
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diff changeset
6563 dicit <i>domine, si fuisses hic, frater meus non fuisset
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diff changeset
6564 mortuus</i>: credebat enim quod praesente Christo mors locum non
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diff changeset
6565 haberet, cum vidisset mulierem ad solum tactum fimbriae Iesu
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diff changeset
6566 sanatam, Matth. IX, 20. Et quidem rationabiliter movebatur, nam
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diff changeset
6567 vita contrariatur morti; Christus autem vita est, et lignum vitae;
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diff changeset
6568 Prov. III, 18: <i>lignum vitae est his qui apprehenderint eam</i>.
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diff changeset
6569 Si ergo lignum vitae poterat praeservare a morte, multo magis
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diff changeset
6570 Christus. Nihilominus tamen imperfectam habebat fidem, aestimans
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diff changeset
6571 Christum minus posse absentem quam praesentem; unde dicebat
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diff changeset
6572 <i>domine, si fuisses hic, frater meus non fuisset mortuus</i>:
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diff changeset
6573 quod quidem de virtute limitata et creata dici potest; sed de
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diff changeset
6574 virtute infinita et increata, quae Deus est, non est dicendum, quia
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diff changeset
6575 aequaliter se habet ad praesentia et absentia, immo sibi omnia sunt
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diff changeset
6576 praesentia; Ier. XXIII, 23: <i>putasne Deus e vicino ego sum?</i>
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diff changeset
6577 et cetera. Ad futurum autem respicit hoc quod subdit <i>sed et nunc
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diff changeset
6578 scio quia quaecumque poposceris a Deo, dabit tibi Deus</i>. In quo
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diff changeset
6579 quidem licet aliquo modo verum dixerit nam Christo secundum quod
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diff changeset
6580 homo pertinebat a Deo petere; unde et frequenter orasse legitur, et
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diff changeset
6581 supra IX, 13, dicitur: <i>si quis Dei cultor est (...) hunc
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diff changeset
6582 exaudit</i>: tamen minus dixit: nam per haec verba arbitrari
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diff changeset
6583 videtur Christum sicut unum sanctum hominem, qui praeteritam mortem
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diff changeset
6584 orando posset excludere; sicut Eliseus orando mortuum suscitavit.
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diff changeset
6585 Profectus autem ponitur cum addit <i>dicit illi Iesus: resurget
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diff changeset
6586 frater tuus</i>. Quia enim adhuc imperfecte cognoscebat, ideo
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diff changeset
6587 dominus ad altiora eam instruendo provehit, et primo praenuntiat
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diff changeset
6588 fratris resurrectionem; secundo ostendit resuscitationis
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diff changeset
6589 potestatem, ibi <i>ego sum resurrectio et vita</i> et cetera. Circa
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diff changeset
6590 primum duo facit. Primo praenuntiat futurum miraculum; secundum
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diff changeset
6591 ponitur intellectus Marthae de resuscitatione, ibi <i>dixit ei
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diff changeset
6592 Martha</i> et cetera. Miraculum autem quod futurum dominus
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diff changeset
6593 praenuntiat est resuscitatio Lazari; unde dicit <i>resurget frater
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diff changeset
6594 tuus</i>; Is. XXVI, 19: <i>vivent, et mortui tui resurgent</i>.
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diff changeset
6595 Sciendum est autem Christum tres mortuos suscitasse: puellam
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diff changeset
6596 archisynagogi, ut habetur Matth. XI, 23 ss., filium viduae qui
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diff changeset
6597 efferebatur extra portam, ut habetur Lc. VII, v. 12 s., et Lazarum
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diff changeset
6598 quatuor dies habentem in monumento. Sed puellam quidem in domo,
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diff changeset
6599 iuvenem extra portam, Lazarum in monumento. Item puellam paucis
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diff changeset
6600 arbitris secum habens, patrem videlicet, et matrem puellae, et tres
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diff changeset
6601 ex discipulis suis, Petrum scilicet, Iacobum et Ioannem; iuvenem
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diff changeset
6602 vero magna turba praesente; sed Lazarum assistente multitudine, et
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diff changeset
6603 cum gemitu. Nam per hos tres suscitatos tria genera peccatorum
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diff changeset
6604 intelliguntur. Quidam enim peccant per consensum peccati mortalis
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diff changeset
6605 in corde; et isti signantur per puellam mortuam in domo. Alii vero
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diff changeset
6606 sunt qui per exteriora signa et actus peccant; et signantur per
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diff changeset
6607 mortuum qui effertur extra portam. Sed quando per consuetudinem in
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diff changeset
6608 peccato firmantur, tunc clauduntur in monumento. Et tamen dominus
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diff changeset
6609 omnes resuscitat. Sed illi qui per consensum solum peccant, et
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diff changeset
6610 mortaliter peccando moriuntur, facilius suscitantur. Et quia
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diff changeset
6611 secretum est, ideo secreta emendatione curatur. Quando autem
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diff changeset
6612 peccatum procedit extra, tunc publico indiget remedio. Intellectus
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diff changeset
6613 autem Marthae de resuscitatione promissa ponitur cum dicit <i>dicit
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diff changeset
6614 ei Martha: scio quia resurget in resurrectione in novissimo
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6615 die</i>. Non enim auditum est a saeculo quod quis quatriduanum
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diff changeset
6616 foetentem in monumento resuscitaverit, et ideo non poterat cadere
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6617 in corde Marthae quod statim eum suscitaret a mortuis; sed credebat
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diff changeset
6618 hoc in communi resurrectione futurum. Unde dicit <i>scio</i>, idest
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diff changeset
6619 certissime teneo, <i>quod resurget in novissimo die</i>; supra VI,
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diff changeset
6620 40: <i>ego resuscitabo eum in novissimo die</i>. Consequenter cum
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diff changeset
6621 dicit <i>dixit ei Iesus: ego sum resurrectio et vita</i>, dominus
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diff changeset
6622 Martham ad altiora elevans, primo ostendit virtutem et potestatem
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diff changeset
6623 suam; secundo subdit potestatis effectum, ibi <i>qui credit in me,
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diff changeset
6624 etiam si mortuus fuerit, vivet</i>; tertio exposcit fidem, ibi
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diff changeset
6625 <i>credis hoc?</i> Potestas autem sua est vivificativa; unde dicit
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diff changeset
6626 <i>ego sum resurrectio et vita</i>; quasi diceret Marthae: credis
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diff changeset
6627 quod frater tuus resurgat in novissimo die? Totum autem hoc quod
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diff changeset
6628 homines resurgent, erit mea virtute; et ideo ego, cuius virtute
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diff changeset
6629 tunc omnes resurgent, possum etiam fratrem tuum suscitare in
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diff changeset
6630 praesentia. Dicit autem duo: scilicet quod est <i>resurrectio</i>,
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diff changeset
6631 et quod est <i>vita</i>. Sciendum est enim, quod effectum vitae
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diff changeset
6632 aliqui participare indigent. Quidam quidem, quia vitam amiserunt;
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diff changeset
6633 quidam vero, non quia ipsam amiserunt, sed ut iam habitam
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diff changeset
6634 conservent. Sic ergo quantum ad primum dicit <i>ego sum
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diff changeset
6635 resurrectio</i>, quia qui vitam per mortem amiserunt, reparantur;
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diff changeset
6636 quantum ad secundum dicit <i>et vita</i>, qua scilicet viventes
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diff changeset
6637 conservantur. Sciendum est autem, quod hoc quod dicit <i>ego sum
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diff changeset
6638 resurrectio</i>, est locutio causalis; quasi dicat: ego sum
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diff changeset
6639 resurrectionis causa. Hic autem locutionis modus in illis tantum
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6640 fieri consuevit qui sunt causa alicuius rei; Christus autem est
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diff changeset
6641 tota causa resurrectionis nostrae, tam animarum quam corporum, et
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diff changeset
6642 ideo hoc quod dicit <i>ego sum resurrectio</i>, est causalis
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diff changeset
6643 locutio, quasi dicat: totum hoc quod resurgent in animabus et in
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diff changeset
6644 corporibus, per me erit; I Cor. XV, 21: <i>quoniam quidem per
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diff changeset
6645 hominem mors, et per hominem resurrectio mortuorum</i>. Hoc,
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diff changeset
6646 inquam, quod <i>sum resurrectio</i>, est mihi per hoc quod sum
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diff changeset
6647 <i>vita</i>; nam vitae est quod aliqui reparentur ad vitam, sicut
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diff changeset
6648 ignis est quod aliquod extinctum reignitur. Supra c. I, 4: <i>in
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diff changeset
6649 Christo vita erat, et vita erat lux hominum</i>. Effectus autem
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diff changeset
6650 potestati respondet, unde dicit <i>qui credit in me, etiam si
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diff changeset
6651 mortuus fuerit, vivet</i>. Primo ergo agit de effectu qui respondet
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diff changeset
6652 primae potestati; secundo de effectu qui respondet secundae. Primum
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diff changeset
6653 autem quod de potestate sua dixerat, est quod ipse sit resurrectio;
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diff changeset
6654 et huic respondet effectus quod ipse mortuos vivificat: et quantum
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diff changeset
6655 ad hoc dicit <i>qui credit in me, etiam si mortuus fuerit,
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diff changeset
6656 vivet</i>. Cuius quidem causa est, quia ego sum resurrectionis
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diff changeset
6657 causa, cuius causae effectum aliquis consequitur credendo in me.
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diff changeset
6658 Unde dicit <i>qui credit in me, vivet, etiam si mortuus fuerit</i>:
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diff changeset
6659 nam per hoc quod credit, habet me in se, Eph. III, 17: <i>habitare
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diff changeset
6660 Christum per fidem in cordibus vestris</i>, qui autem habet me,
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diff changeset
6661 habet resurrectionis causam: ergo <i>qui credit in me, vivet</i>.
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diff changeset
6662 Quod autem per fidem aliqui resurgant, habetur supra V, 25:
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diff changeset
6663 <i>venit hora, et nunc est, quando mortui audient vocem filii Dei,
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diff changeset
6664 et qui audierint vivent</i>, vita scilicet spirituali, resurgentes
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6665 de morte culpae, et etiam vita naturali, resurgentes de morte
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6666 poenae. Secundum autem quod de potestate sua dixerat, est quod ipse
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6667 sit vita; et huic respondet effectus praeservationis in vita; unde
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6668 dicit <i>et omnis qui vivit, et credit in me</i>, vita iustitiae,
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diff changeset
6669 de qua Hab. II, 4: <i>iustus meus ex fide vivit, non morietur in
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diff changeset
6670 aeternum</i>, idest morte aeterna; sed habebit vitam aeternam;
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diff changeset
6671 supra VI, 40: <i>haec est voluntas patris mei, ut omnis qui videt
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diff changeset
6672 filium, et credit in eum, habeat vitam aeternam</i>. Et hoc non est
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diff changeset
6673 intelligendum quin moriatur ad tempus morte carnis; sed quod
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diff changeset
6674 aliquando sic morietur, ut tamen resuscitatus vivat in aeternum in
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diff changeset
6675 anima, donec resurgat caro numquam postea moritura; unde subdit
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diff changeset
6676 ibidem: <i>et ego resuscitabo eum in novissimo die</i>. Exposcit
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diff changeset
6677 autem fidem, ut eam perficiat; unde dicit <i>credis hoc?</i> Et
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diff changeset
6678 primo ponitur quaestio domini dicentis <i>credis hoc?</i> Non
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diff changeset
6679 interrogat dominus quasi ignorans, sed sciens fidem eius, quippe
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diff changeset
6680 qui ipsam fidem sibi infuderat: credere enim a Deo est. Quaerit
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6681 autem ut fidem quam habebat in corde, confiteatur ore; Rom. X, 10:
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6682 <i>corde creditur ad iustitiam, ore autem confessio fit ad
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6683 salutem</i>. Secundo ponitur responsio mulieris cum dicit <i>ait
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6684 illi: utique, domine, ego credidi quia tu es Christus filius Dei
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diff changeset
6685 vivi</i>. Quae quidem responsio impertinens videtur ad ea quae
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6686 dominus dixerat. Dixit enim <i>ego sum resurrectio et vita</i> et
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diff changeset
6687 postea quaesivit utrum hoc crederet. Mulier autem non respondit:
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diff changeset
6688 credo quod tu es resurrectio et vita; sed <i>ego credidi quia tu es
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6689 Christus filius Dei vivi, qui in hunc mundum venisti</i>. Quod
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diff changeset
6690 quidem dupliciter exponitur. Chrysostomus enim dicit quod haec
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diff changeset
6691 mulier non intelligens alta verba domini, quasi stupefacta
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diff changeset
6692 respondit dicens: domine, ego non intelligo hoc quod dicis,
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diff changeset
6693 scilicet quod tu es resurrectio et vita, sed hoc <i>credidi quia tu
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6694 es Christus filius Dei vivi</i>. Augustinus vero dicit, quod mulier
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diff changeset
6695 respondit hoc ideo quia hoc quod dicit est ratio omnium
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6696 praemissorum a domino; quasi diceret: quidquid dicis de potestate
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diff changeset
6697 tua et effectu salutis, totum credo: quia ego credo quod plus est
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diff changeset
6698 et radix omnium, scilicet <i>quia tu es Christus filius Dei
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6699 vivi</i>. Haec autem confessio Marthae perfecta est. Confitetur
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diff changeset
6700 enim Christi dignitatem, naturam et dispensationem, scilicet
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diff changeset
6701 incarnationis. Dignitatem quidem et regiam et sacerdotalem; et hoc,
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6702 cum dicit: <i>tu es Christus</i>. Christus enim Graece, Latine
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6703 dicitur unctus. Inunguntur autem reges et sacerdotes: est ergo
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diff changeset
6704 Christus rex et sacerdos. Unde Angelus Lc. II, 11: <i>natus est
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diff changeset
6705 nobis hodie salvator, qui est Christus dominus</i>. Et vere ipse
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6706 est singulariter Christus, quia alii unguntur oleo visibili, iste
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6707 vero oleo invisibili, scilicet spiritu sancto, et ceteris aliis
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6708 abundantius; Ps. c. XLIV, 8: <i>unxit te Deus, Deus tuus, oleo
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diff changeset
6709 laetitiae prae consortibus tuis</i>. Ideo prae consortibus, quia,
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diff changeset
6710 ut dicitur supra III, 34 <i>non ad mensuram dat ei Deus
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6711 spiritum</i>. Naturam autem in Christo confitetur divinam patri
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6712 aequalem; unde dicit <i>filius Dei vivi</i>: nam ex hoc quod
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6713 singulariter vocat eum filium Dei vivi, veritatem filiationis
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diff changeset
6714 annuntiat; non autem est verus Dei filius, nisi sit patri
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6715 connaturalis: unde de Christo dicitur I Io. ult., 20: <i>ut simus
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6716 in vero filio eius</i>, Christo. <i>Hic est verus Deus et vita
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6717 aeterna</i>. Dispensationis autem mysterium confitetur cum dicit
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6718 <i>qui in hunc mundum venisti</i>, scilicet carnem assumens. Simile
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6719 confitetur Petrus, Matth. XVI, 16: <i>tu es Christus filius Dei
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6720 vivi</i>; infra XVI, 28: <i>exivi a patre, et veni in
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6721 mundum</i>.</p>
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6722 <br />
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6723 <div class="D">Lectio 5</div>
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6724 <p title="Super Io., cap. 11 l. 5"><a name="87493"><span class=
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6725 "ref">[87493] Super Io., cap. 11 l. 5</span></a> Postquam
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6726 Evangelista praemisit conditiones sororum quantum ad Martham, hic
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6727 describit eas quantum ad Mariam, et primo describit vocationem
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6728 Mariae; secundo occursum eius ad Christum, ibi <i>illa, ut
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6729 audivit</i>; tertio eius devotionem, quam exhibuit Christo, ibi
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6730 <i>Maria ergo cum venisset ubi erat Iesus (...) cecidit ad pedes
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6731 eius</i>. Vocatur autem Maria per Martham, quae consolata et
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6732 instructa per Christum, nolens sororem suam esse tantae
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6733 consolationis expertem, <i>cum dixisset</i> verba praedicta cum
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6734 domino, <i>abiit</i>, statim et vocavit Mariam sororem suam
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diff changeset
6735 silentio, <i>dicens: magister adest, et vocat te</i> et cetera. Ubi
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diff changeset
6736 quidem duo dubitanda occurrunt. Primo de hoc quod dicit
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6737 <i>silentio</i>: nam silentium nihil aliud est quam privatio
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diff changeset
6738 locutionis vel soni. Non ergo eam silentio vocare potuisset.
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6739 Responsio. Dicendum, secundum Augustinum, quod silentium suppressam
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diff changeset
6740 vocem nuncupavit, quasi dicat, vocavit eam submisse, secundum illud
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diff changeset
6741 Eccle. IX, 17: <i>verba sapientium audiuntur in silentio</i>. Ideo
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6742 autem eam silenter vocat, quia multitudo Iudaeorum erat cum ea, ut
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diff changeset
6743 dictum est, et forte erant inter eos aliqui qui non diligerent
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6744 Christum, qui vel recederent, vel, hoc audito, Mariam non
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6745 sequerentur. Mystice autem per hoc datur intelligi quod ad Christum
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diff changeset
6746 quis vocat exteriore voce tantum, sed efficacius silenter; unde
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diff changeset
6747 dicitur Is. XXX, v. 15: <i>in silentio et spe erit fortitudo
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6748 vestra</i>. Secundo dubitatur de hoc quod dicit <i>magister adest,
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diff changeset
6749 et vocat te</i>. Videtur falsum dixisse: non enim dixit dominus
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diff changeset
6750 Marthae quod vocaret Mariam. Responsio. Dicit Augustinus, quod
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diff changeset
6751 Evangelista causa brevitatis dat intelligere quod in sua narratione
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6752 intermiserat: nam forte dominus dixit Marthae quod eam vocaret.
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6753 Alii autem dicunt, quod Martha ipsam praesentiam vocationem
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6754 reputavit; quasi diceret: inexcusabile est ut eo praesente tu non
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6755 exeas obviam ipsi. Consequenter cum dicit <i>illa, ut audivit,
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6756 surrexit cito, et venit ad eum</i>, ponitur occursus Mariae. Et
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6757 circa hoc duo facit. Primo ponitur promptitudo Mariae ad
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6758 occurrendum; secundo locus in quo ei occurrit, ibi <i>nondum enim
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6759 venerat Iesus in castellum</i>; tertio comitiva quae eam sequitur,
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6760 ibi <i>Iudaei ergo qui erant cum ea in domo (...) secuti sunt
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6761 eam</i>. Promptitudo autem Mariae ad occurrendum describitur, quia
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6762 non distulit propter luctum, non tardavit propter astantes, sed
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6763 statim <i>ut audivit, surrexit cito</i>, de domo in qua erat, <i>et
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6764 venit ad eum</i>, scilicet Iesum. Ex quo patet quod non illam
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6765 praevenisset Martha, si ei a principio notus fuisset adventus Iesu.
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6766 Datur etiam per hoc nobis exemplum non tardandi, cum vocamur ad
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6767 Christum. Eccli. c. V, 8: <i>ne tardes converti ad dominum, et ne
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6768 differas de die in diem</i>; Is. l, 4: <i>audiam eum quasi
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diff changeset
6769 magistrum</i>. Locus autem ubi Maria Christo occurrit, est idem
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parents: 30
diff changeset
6770 ille ubi Martha cum Christo locuta fuerat; unde dicit <i>nondum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6771 enim venerat Iesus in castellum, sed erat adhuc in illo loco ubi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6772 occurrerat ei Martha</i>; quod ideo ponit Evangelista, ne credatur
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6773 superfluus occursus Mariae, cum Christus potuerit adeo cito in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6774 castellum venire sicut et Martha. Ideo autem Christus in illo loco
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6775 remansit, ut non videatur seipsum ingerere miraculo; sed dum
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parents: 30
diff changeset
6776 rogatus et inductus miraculum operatur, confiteantur ipsum mortuum
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parents: 30
diff changeset
6777 esse, et miraculum nullam calumniam patiatur. Datur etiam per hoc
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parents: 30
diff changeset
6778 intelligi, quod cum volumus Christo frui, eum venientem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6779 anticipemus, non expectantes quod ipse nobis condescendat: sed ut
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6780 ipsi potius condescendamus ad eum; Ier. XV, 19: <i>ipsi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6781 convertentur ad te, et tu non converteris ad eos</i>. Comitiva
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6782 autem quae sequitur Mariam, describitur cum dicit <i>Iudaei ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6783 qui erant cum ea in domo (...) secuti sunt eam</i>. Causam autem
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parents: 30
diff changeset
6784 quare eam sequebatur ponit, dicens <i>quia vadit ad monumentum ut
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parents: 30
diff changeset
6785 ploret ibi</i>. Credebant enim quod ex impetu doloris hoc faceret:
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parents: 30
diff changeset
6786 non enim audierant verba quae Martha dixerat Mariae. In quo quidem
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parents: 30
diff changeset
6787 Iudaei commendandi sunt, quia, ut dicitur Eccli. VII, 38, <i>non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6788 desis plorantibus in consolatione</i>. Nihilominus divina
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6789 providentia factum est ut eam sequerentur, ut cum plures essent ibi
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parents: 30
diff changeset
6790 cum Lazarus suscitatus est, tam grande miraculum quatriduani
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parents: 30
diff changeset
6791 resurgentis testes plurimos inveniret, ut dicit Augustinus.
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diff changeset
6792 Consequenter cum dicit <i>Maria ergo cum venisset ubi erat Iesus,
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parents: 30
diff changeset
6793 videns eum cecidit ad pedes eius</i>, commendatur devotio Mariae ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6794 Iesum, et primo devotio quam exhibuit facto; secundo devotio quam
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parents: 30
diff changeset
6795 exhibuit verbo, ibi <i>domine, si fuisses hic, non esset mortuus
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parents: 30
diff changeset
6796 frater meus</i>. Circa primum nota in Maria securitatem et
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parents: 30
diff changeset
6797 humilitatem. Securitatem quidem, quia contra mandatum principum,
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parents: 30
diff changeset
6798 quod nullus confiteretur Christum, non verecundatur turbam, nec
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parents: 30
diff changeset
6799 suspicionem Iudaeorum de Christo veretur: cum aliqui inimicorum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6800 Christi interessent, ad Christum currit; Prov. XXVIII, 1: <i>iustus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6801 quasi leo confidens, absque terrore erit</i>. Humilitatem autem,
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parents: 30
diff changeset
6802 <i>quia cecidit ad pedes eius</i>, quod non de Martha legitur; I
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parents: 30
diff changeset
6803 Petr. V, v. 6: <i>humiliamini sub potenti manu Dei, ut vos exaltet
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6804 in tempore visitationis</i>; Ps. CXXXI, 7: <i>adorabimus in loco
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parents: 30
diff changeset
6805 ubi steterunt pedes eius</i>. Verbo autem devotionem exhibuit, cum
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parents: 30
diff changeset
6806 <i>dixit ei: domine, si fuisses hic, non esset mortuus frater
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parents: 30
diff changeset
6807 meus</i>. Credebat enim esse vitam, et ubi ipse esset, mortem locum
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6808 non habere; II Cor. VI, 14: <i>non est conventio lucis ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6809 tenebras</i>. Quasi dicat: dum nobiscum praesens fuisti ut
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parents: 30
diff changeset
6810 Augustinus dicit, non morbus, non infirmitas aliqua apparere ausa
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parents: 30
diff changeset
6811 est, apud quas vitam noverat hospitari. O infidelis conventio. Te
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parents: 30
diff changeset
6812 adhuc posito in saeculo, Lazarus amicus tuus mortuus est. Si amicus
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parents: 30
diff changeset
6813 moritur, inimicus quid patietur? Consequenter cum dicit <i>Iesus
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parents: 30
diff changeset
6814 ergo ut vidit eam plorantem (...) infremuit spiritu, et turbavit
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parents: 30
diff changeset
6815 se</i>, ponuntur ea quae pertinent ad affectum Christi. Christus
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parents: 30
diff changeset
6816 enim non respondet eadem Mariae quae respondit Marthae; sed propter
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6817 astantem turbam nihil loquitur, factis demonstrans suam virtutem.
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parents: 30
diff changeset
6818 Primo ergo ponitur affectus Christi ostensus Mariae; secundo
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parents: 30
diff changeset
6819 subditur disceptatio de Christi affectu, ibi <i>dixerunt ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6820 Iudaei: ecce quomodo amabat eum</i>. Circa primum tria facit. Primo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6821 ponitur affectus Christi quem corde habuit; secundo quomodo eum
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parents: 30
diff changeset
6822 verbis expressit, ibi <i>et dixit, ubi posuistis eum?</i> Tertio
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parents: 30
diff changeset
6823 quomodo eum lacrymis demonstravit, ibi <i>et lacrymatus est</i>.
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diff changeset
6824 Dicit ergo quantum ad primum <i>Iesus ergo, ut vidit eam
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parents: 30
diff changeset
6825 plorantem</i> et cetera. Ubi notandum est, Christum verum Deum
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parents: 30
diff changeset
6826 esse, et verum hominem; et ideo ubique fere in factis suis mixta
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parents: 30
diff changeset
6827 leguntur humana divinis, et divina humanis: et si quandoque ponitur
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parents: 30
diff changeset
6828 aliquid humanum de Christo, statim additur aliquid divinum. Nihil
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parents: 30
diff changeset
6829 enim infirmius de Christo legimus quam eius passionem; et tamen eo
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parents: 30
diff changeset
6830 in cruce pendente, divina facta patent, quod sol obscuratur, petrae
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parents: 30
diff changeset
6831 scinduntur, corpora sanctorum qui dormierant resurgunt. In
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parents: 30
diff changeset
6832 nativitate etiam et eo iacente in praesepio, sidus de caelo fulget,
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parents: 30
diff changeset
6833 Angelus laudes cecinit, magi et reges munera offerunt. Simile autem
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parents: 30
diff changeset
6834 habemus in hoc loco: nam Christus secundum humanitatis affectum
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parents: 30
diff changeset
6835 aliquid infirmum patitur, turbationem quamdam de morte Lazari
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parents: 30
diff changeset
6836 concipiens; unde dicit <i>infremuit spiritu, et turbavit
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parents: 30
diff changeset
6837 semetipsum</i>. Circa quam quidem turbationem primo quidem attende
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parents: 30
diff changeset
6838 pietatem, secundo discretionem, tertio potestatem. Pietatem quidem
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parents: 30
diff changeset
6839 ex causa, quae est iusta. Tunc enim iuste turbatur quis, si ex
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parents: 30
diff changeset
6840 aliorum tristitia et malo turbetur: et quantum ad hoc dicit <i>ut
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parents: 30
diff changeset
6841 vidit eam plorantem</i>; Rom. XII, 15: <i>gaudere cum gaudentibus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6842 et flere cum flentibus</i>. Discretionem autem, quia secundum
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parents: 30
diff changeset
6843 iudicium rationis turbatur; unde dicit <i>fremuit spiritu</i>;
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parents: 30
diff changeset
6844 quasi iudicium rationis servans. In turbatione enim spiritus
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parents: 30
diff changeset
6845 dicitur mens, vel ratio, secundum illud Eph. IV, 23: <i>renovamini
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parents: 30
diff changeset
6846 spiritu mentis vestrae</i>. Quandoque autem contingit quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6847 huiusmodi passiones sensitivae partis nec fiunt spiritu, nec
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6848 servant moderamen rationis, quin potius ipsam perturbant: quod
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6849 quidem in ipso non fuit, quia <i>infremuit spiritu</i>. Sed quid
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parents: 30
diff changeset
6850 significat fremitus Christi? Videtur quod significet iram; Prov.
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parents: 30
diff changeset
6851 XIX, 12: <i>sicut fremitus leonis, ita et ira regis</i>. Item
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parents: 30
diff changeset
6852 videtur quod significet indignationem; secundum illud Ps. CXI, 10:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6853 <i>dentibus suis fremet, et tabescet</i>. Responsio. Dicendum quod
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parents: 30
diff changeset
6854 hic fremitus in Christo iram quamdam et indignationem cordis
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parents: 30
diff changeset
6855 significat. Omnis autem ira et indignatio ex aliquo dolore et
495930650732 to XML, fix initial link by hand
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diff changeset
6856 tristitia causatur. Duo autem hic suberant: unum de quo Christus
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parents: 30
diff changeset
6857 turbabatur, quod erat mors homini inflicta propter peccatum; aliud
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parents: 30
diff changeset
6858 autem de quo indignabatur, erat saevitia mortis et Diaboli. Unde,
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parents: 30
diff changeset
6859 sicut quando aliquis vult repellere hostem, dolet de malis illatis
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parents: 30
diff changeset
6860 ab ipso, et indignatur ad animadvertendum in eum, ita et Christus
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parents: 30
diff changeset
6861 doluit et indignatus est. Potestatem autem, quia ipse suo imperio
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parents: 30
diff changeset
6862 turbavit semetipsum. Nam huiusmodi quidem passiones aliquando
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6863 insurgunt ex causa indebita; sicut cum aliquis de malis gaudet et
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6864 de bonis tristatur; Prov. II, 14: <i>qui laetantur cum male
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6865 fecerint, et exultant in rebus pessimis</i>. Et hoc non fuit in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6866 Christo; unde dicit <i>ut vidit eam plorantem (...) turbavit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6867 seipsum</i>. Aliquando insurgunt ex aliqua causa bona, non tamen
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parents: 30
diff changeset
6868 ratione moderantur: et propter hoc dicit <i>infremuit spiritu</i>.
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parents: 30
diff changeset
6869 Aliquando autem etsi moderentur ab aliquo, praeveniunt tamen
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6870 iudicium rationis, cuiusmodi sunt subiti motus. Quod quidem in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6871 Christo non fuit: quia omnis motus appetitus sensitivi fuit in eo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6872 secundum modum et imperium rationis. Et ideo dicit <i>turbavit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6873 semetipsum</i>, quasi dicat: iudicio rationis hanc sibi tristitiam
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parents: 30
diff changeset
6874 assumpsit. Sed contra est quod dicitur Is. XLII, 4: <i>non erit
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parents: 30
diff changeset
6875 tristis neque turbulentus</i>. Responsio. Dicendum quod hoc
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parents: 30
diff changeset
6876 intelligitur de tristitia praeveniente et immoderata. Voluit etiam
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6877 Christus se turbare et tristari ex triplici causa. Primo quidem ad
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parents: 30
diff changeset
6878 probandum conditionem et veritatem humanae naturae. Secundo ut dum
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parents: 30
diff changeset
6879 tristatur et cohibet seipsum, doceat modum servandum esse in
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6880 tristitiis. Stoici enim dixerunt quod nullus sapiens tristatur. Sed
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parents: 30
diff changeset
6881 valde inhumanum esse videtur quod aliquis de morte alicuius non
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6882 tristetur. Aliqui autem sunt qui in tristitiis de malo amicorum,
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parents: 30
diff changeset
6883 nimis excedunt. Sed dominus tristari voluit, ut significet tibi
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6884 quod aliquando debeas contristari, quod est contra Stoicos: et
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parents: 30
diff changeset
6885 modum in tristitia tenuit, quod est contra secundos. Unde apostolus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6886 I Thess. IV, 12: <i>nolumus vos ignorare de dormientibus, ut non
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parents: 30
diff changeset
6887 contristemini sicut ceteri qui spem non habent</i>; Eccli. XXII,
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diff changeset
6888 10: <i>super mortuum plora, quia deficit lux eius</i>, et postea
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parents: 30
diff changeset
6889 subdit: <i>modicum plora supra mortuum, quoniam requievit</i>.
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diff changeset
6890 Tertia ratio est ut insinuet quod nos pro mortuis corporaliter
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diff changeset
6891 tristari et plorare debemus: secundum illud Ps. XXXVII, 9:
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6892 <i>afflictus sum, et humiliatus sum nimis</i>. Consequenter dominus
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parents: 30
diff changeset
6893 affectum sui cordis verbis demonstrat; unde dicit <i>ubi posuistis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6894 eum?</i> Sed contra. Numquid dominus locum ubi positus erat
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parents: 30
diff changeset
6895 ignorabat? Videtur quod non: nam sicut virtute divinitatis absens
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parents: 30
diff changeset
6896 scivit mortem eius, ita scivit etiam locum sepulcri. Quare ergo
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parents: 30
diff changeset
6897 quaerit quod scivit? Responsio. Dicendum quod non ut ignorans
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parents: 30
diff changeset
6898 interrogat, sed dum a populo sibi sepulcrum ostenditur, vult eos
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parents: 30
diff changeset
6899 confiteri Lazarum mortuum et sepultum: ut sic miraculum ab omnium
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6900 suspicione eripiat. Sunt ad hoc etiam duae rationes mysticae. Una
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parents: 30
diff changeset
6901 est, quia qui interrogat, videtur nescire ea de quibus interrogat.
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parents: 30
diff changeset
6902 Per Lazarum autem in monumento, signantur mortui in peccatis.
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parents: 30
diff changeset
6903 Ostendit ergo dominus se ignorare locum Lazari, dans per hoc
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parents: 30
diff changeset
6904 intelligere quod quasi nesciat peccatores, secundum illud Matth. c.
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diff changeset
6905 VII, 23: <i>non novi vos</i>, et Gen. III, 9: <i>Adam, ubi es?</i>
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parents: 30
diff changeset
6906 Alia ratio est, quia quod aliqui a peccato resurgant ad statum
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parents: 30
diff changeset
6907 iustitiae divinae, est ex profundo praedestinationis divinae: quod
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diff changeset
6908 quidem profundum homines ignorant; Rom. XI, 34: <i>quis cognovit
495930650732 to XML, fix initial link by hand
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diff changeset
6909 sensum domini, aut quis consiliarius eius fuit?</i> Et Ier. XXIII,
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parents: 30
diff changeset
6910 18: <i>quis enim affuit in consilio domini, et vidit, et audivit
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6911 sermonem eius?</i> Et ideo dominus hoc innuens, ad modum nescientis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6912 se habuit, cum et ipsi hoc nesciamus. Sic ergo ponitur domini
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parents: 30
diff changeset
6913 interrogatio, et sequitur populi responsio; unde dicit <i>dicunt
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diff changeset
6914 ei: domine, veni et vide. Veni</i> miserando, <i>vide</i>,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6915 considerando; Ps. XXIV, 18: <i>vide humilitatem meam et laborem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6916 meum, et dimitte universa delicta mea</i>. Consequenter dominus
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
6917 affectum suum lacrymis demonstrat; unde subditur <i>et lacrymatus
495930650732 to XML, fix initial link by hand
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diff changeset
6918 est Iesus</i>: quae quidem lacrymae non erant ex necessitate, sed
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diff changeset
6919 ex pietate et causa. Fons enim pietatis erat, et ideo flebat ut
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diff changeset
6920 ostenderet non esse reprehensibile si aliquis ploret ex pietate;
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diff changeset
6921 Eccli. c. XXXVIII, 16: <i>fili, super mortuum produc lacrymas</i>.
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diff changeset
6922 Flevit ex causa, ut doceret hominem propter peccatum fletibus
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parents: 30
diff changeset
6923 indigere, secundum illud Ps. VI, 7: <i>laboravi in gemitu meo,
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parents: 30
diff changeset
6924 lavabo per singulas noctes lectum meum</i>. Consequenter cum dicit
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diff changeset
6925 <i>dixerunt ergo Iudaei: ecce quomodo amabat eum</i>, ponit
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parents: 30
diff changeset
6926 Evangelista disceptationem de affectu Christi: et primo inducit
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parents: 30
diff changeset
6927 quosdam admirantes Christi affectum; secundo quosdam in dubium
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parents: 30
diff changeset
6928 revocantes miraculum prius factum, ibi <i>quidam autem ex ipsis
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parents: 30
diff changeset
6929 dixerunt</i> et cetera. Admirantes autem miraculum Christi inducit
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parents: 30
diff changeset
6930 Evangelista per modum conclusionis, cum dicit <i>dixerunt ergo
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parents: 30
diff changeset
6931 Iudaei</i>, ostensis scilicet signis affectus Christi, tam verbis
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diff changeset
6932 quam lacrymis, <i>ecce quomodo amabat eum</i>: nam amor maxime in
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parents: 30
diff changeset
6933 tristitiis hominum manifestatur; Prov. XVII, 17: <i>in tristitia
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parents: 30
diff changeset
6934 amicus cognitus est</i>. Mystice autem per hoc datur intelligi quod
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parents: 30
diff changeset
6935 Deus homines etiam in peccatis amat, nisi enim eos amasset, non
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diff changeset
6936 utique diceret: <i>non veni vocare iustos, sed peccatores ad
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parents: 30
diff changeset
6937 poenitentiam</i>: Matth. IX, 13. Unde Ier. XXXI, 3: <i>in caritate
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parents: 30
diff changeset
6938 perpetua dilexi te, ideo attraxi te miserans</i>. Vertentes autem
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diff changeset
6939 in dubium miraculum factum, erant ex invidis Iesu; unde dicit
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diff changeset
6940 <i>quidam autem ex ipsis</i>, scilicet Iudaeis, <i>dixerunt: non
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diff changeset
6941 potuit hic, qui aperuit oculos caeci nati, facere ut hic non
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diff changeset
6942 moreretur?</i> Quasi dicant: si sic amabat eum ut etiam pro eius
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parents: 30
diff changeset
6943 morte lacrymaretur, videtur quod voluisset eum non mori: nam
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diff changeset
6944 tristitia est de his quae nobis non volentibus acciderunt. Si ergo
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diff changeset
6945 eo nolente mortuus est, videtur quod non potuit mortem impedire;
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diff changeset
6946 multo magis videtur quod non potuerit aperire oculos caeci nati.
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diff changeset
6947 Vel, dicendum quod hoc dixerunt admirando, eo modo loquendi quo
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diff changeset
6948 Eliseus dixit IV Reg. II, 14: <i>ubi est Deus Eliae etiam nunc?</i>
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diff changeset
6949 Et David in Ps. LXXXVIII, 50: <i>ubi sunt misericordiae tuae
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diff changeset
6950 antiquae, domine?</i></p>
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diff changeset
6951 <br />
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diff changeset
6952 <div class="D">Lectio 6</div>
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diff changeset
6953 <p title="Super Io., cap. 11 l. 6"><a name="87494"><span class=
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diff changeset
6954 "ref">[87494] Super Io., cap. 11 l. 6</span></a> Postquam autem
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parents: 30
diff changeset
6955 Evangelista posuit quaedam praeambula ad suscitationem, hic
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diff changeset
6956 consequenter agit de ipsa suscitatione: circa quam quatuor agit.
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diff changeset
6957 Primo de Christi ad monumentum perventione; secundo de lapidis
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diff changeset
6958 sublatione, ibi <i>erat autem spelunca</i> etc.; tertio de Christi
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diff changeset
6959 oratione, ibi <i>Iesus autem, elevatis sursum oculis, dixit</i>
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diff changeset
6960 etc.; quarto de mortui resuscitatione, ibi <i>haec cum dixisset,
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diff changeset
6961 voce magna clamavit: Lazare, veni foras</i>. Dicit ergo quantum ad
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parents: 30
diff changeset
6962 primum <i>Iesus ergo rursum fremens in semetipso, venit ad
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parents: 30
diff changeset
6963 monumentum</i>. Studiose autem Evangelista frequenter dicit, quod
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parents: 30
diff changeset
6964 lacrymatus est et quod infremuit, ut Chrysostomus dicit, quia in
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parents: 30
diff changeset
6965 futuro ostensurus erat suae divinitatis potestatem. Ne ergo dubites
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parents: 30
diff changeset
6966 de veritate suae humanitatis, infirmiora et humiliora nostrae
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parents: 30
diff changeset
6967 naturae de Christo asserit. Et sicut Ioannes ceteris Evangelistis
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parents: 30
diff changeset
6968 expressius divinam naturam et potestatem ostendit, ita etiam
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parents: 30
diff changeset
6969 quaedam infirmiora de eo loquitur, sicut quod lacrymatus est, quod
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parents: 30
diff changeset
6970 infremuit, et huiusmodi, quae maxime affectum in Christo
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parents: 30
diff changeset
6971 demonstrant humanae naturae. Mystice autem infremuit, ut detur
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parents: 30
diff changeset
6972 intelligere, eos qui a peccatis resurgunt, in continuo debere
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parents: 30
diff changeset
6973 persistere luctu, secundum illud Ps. XXXVII, 7: <i>tota die
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parents: 30
diff changeset
6974 contristatus ingrediebar</i>. Vel dicendum, quod supra infremuit
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parents: 30
diff changeset
6975 spiritu, propter mortem Lazari, hic autem rursum in semetipso
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parents: 30
diff changeset
6976 propter infidelitatem Iudaeorum. Unde Evangelista praemiserat
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parents: 30
diff changeset
6977 dubietatem miraculi, dicentium <i>non potuit hic, qui aperuit
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diff changeset
6978 oculos caeci nati, facere ut hic non moreretur?</i> Qui quidem
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parents: 30
diff changeset
6979 fremitus fuit ex compassione et miseratione ad Iudaeos; Matth. XIV,
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diff changeset
6980 14: <i>videns Iesus turbas, misertus est eis</i>. Hic agitur de
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parents: 30
diff changeset
6981 lapidis sublatione, ubi quatuor facit. Primo describit lapidem;
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diff changeset
6982 secundo subdit mandatum Christi de lapide submovendo; tertio addit
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diff changeset
6983 disceptationem de lapidis amotione; quarto insinuat mandati
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diff changeset
6984 impletionem. Lapis autem describitur superpositus monumento; unde
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diff changeset
6985 dicit <i>erat autem spelunca, et lapis superpositus erat ei</i>.
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parents: 30
diff changeset
6986 Sciendum est enim, quod in partibus illis cavernas quasdam in modum
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parents: 30
diff changeset
6987 speluncae habent ad hominum sepulturas, ubi possunt plura mortuorum
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parents: 30
diff changeset
6988 corpora ponere diversis temporibus, et ideo habent foramen quoddam,
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parents: 30
diff changeset
6989 quod lapide claudunt et aperiunt quando est necesse. Et ideo
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diff changeset
6990 dicitur hic, quod <i>lapis erat superpositus ei</i>, scilicet ostio
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diff changeset
6991 speluncae. Simile habetur Gen. XXIII, 1-20, ubi Abraham emit agrum
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diff changeset
6992 et speluncam ad sepeliendum Saram uxorem suam. Mystice autem per
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diff changeset
6993 speluncam intelligitur profunditas peccatorum, de qua habetur in
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diff changeset
6994 Ps. LXVIII, 3: <i>infixus sum in limo profundi, et non est
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diff changeset
6995 substantia</i>. Per lapidem superpositum intelligitur lex, quae in
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diff changeset
6996 lapide scripta est, et peccatum non tollebat, sed tenebat eos in
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diff changeset
6997 peccato: quia ex hoc gravius peccabant, quod contra legem
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diff changeset
6998 faciebant; unde dicitur Gal. III, 22: <i>conclusit Scriptura omnia
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diff changeset
6999 sub peccato</i>. Mandatum Christi de lapide submovendo ponit,
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diff changeset
7000 dicens <i>ait Iesus, tollite lapidem</i>. Sed quaeritur, cum maius
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parents: 30
diff changeset
7001 sit suscitare mortuum quam removere lapidem, quare non etiam simul
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diff changeset
7002 cum hac virtute lapidem sustulit? Ad quod respondet Chrysostomus,
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parents: 30
diff changeset
7003 quod hoc factum est ad maiorem certitudinem miraculi, ut scilicet
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diff changeset
7004 eos testes faciat miraculi, ut non dicant quod in caeco dixerunt:
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diff changeset
7005 non est hic, qui mortuus fuit. Mystice, secundum Augustinum,
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diff changeset
7006 remotio lapidis signat amotionem ponderis legalium observantiarum a
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diff changeset
7007 fidelibus Christi ex gentibus ad Ecclesiam venientibus, quod eis
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diff changeset
7008 aliqui imponere volebant. Unde dicit beatus Iacobus, Act. XV, 28:
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diff changeset
7009 <i>visum est spiritui sancto et nobis, nihil ultra imponere vobis
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diff changeset
7010 oneris</i>. Et Petrus dicit eodem: <i>cur tentatis imponere iugum
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diff changeset
7011 super cervices discipulorum, quod neque patres nostri, neque nos
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diff changeset
7012 portare potuimus?</i> De hoc ergo dicit dominus, <i>tollite
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diff changeset
7013 lapidem</i>, idest legis pondus, et gratiam praedicate. Vel per
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diff changeset
7014 lapidem significat eos qui in Ecclesia corrupte vivunt, et
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diff changeset
7015 offensioni sunt credere volentibus, dum eos a conversione
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parents: 30
diff changeset
7016 retrahunt; de quo lapide in Ps. XC, 12: <i>ne forte offendas ad
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diff changeset
7017 lapidem pedem tuum</i>. Qui quidem dominus praecipit ut removeatur;
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diff changeset
7018 Is. LVII, 14: <i>auferte offendicula de via populi mei</i>.
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diff changeset
7019 Disceptatio autem ponitur ex parte Marthae, et primo ponuntur verba
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diff changeset
7020 Marthae disceptantis; secundo verba Christi respondentis. Verba
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diff changeset
7021 quidem Marthae ponit dicens <i>dixit ei Martha, soror eius qui
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diff changeset
7022 mortuus fuerat: domine, iam foetet, quatriduanus enim est</i>. Quod
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parents: 30
diff changeset
7023 quidem ad litteram factum est ad ostensionem veritatis miraculi,
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parents: 30
diff changeset
7024 quasi iam per putrefactionem inciperent membra resolvi. Mystice
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parents: 30
diff changeset
7025 autem de illo qui peccare consuevit <i>iam foetet</i>, scilicet per
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diff changeset
7026 pessimam famam, cuius odor deterrimus per peccatum consurgit. Nam
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diff changeset
7027 sicut ex bonis operibus fragrat odor bonus, secundum quod dicit
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diff changeset
7028 apostolus II Cor. II, 15: <i>Christi bonus odor sumus Deo</i>, ita
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parents: 30
diff changeset
7029 ex malis operibus foetor et malus odor evaporat: qui etiam recte
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diff changeset
7030 quatriduanus dicitur, quasi pressus pondere terrenorum peccatorum
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diff changeset
7031 et cupiditatum carnalium, terra enim est ultimum de quatuor
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diff changeset
7032 elementis; Ioel. c. II, 20: <i>ascendet foetor eius, et ascendet
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diff changeset
7033 putredo eius, quia superbe egit</i>. Illi autem Christus respondit
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diff changeset
7034 dicens <i>nonne dixi tibi, quoniam si credideris, videbis gloriam
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diff changeset
7035 Dei?</i> Ubi dominus videtur Martham arguere, quod non memor erat
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parents: 30
diff changeset
7036 eius quod Christus ei dixerat: <i>qui credit in me, etiam si
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diff changeset
7037 mortuus fuerit, vivet</i>; nam Martha diffidebat an Christus posset
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diff changeset
7038 resuscitare mortuum quatriduanum. Licet enim aliquos recenter
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parents: 30
diff changeset
7039 mortuos suscitasset, impossibile tamen hoc de fratre credebat ob
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diff changeset
7040 dierum diuturnitatem. Et ideo dominus dixit ei <i>nonne dixi tibi:
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diff changeset
7041 si credideris, videbis gloriam Dei?</i> Idest suscitationem fratris
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parents: 30
diff changeset
7042 tui, per quam Deus glorificabitur. Sed cum supra dominus hoc
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diff changeset
7043 miraculum apostolis dixerit futurum ad gloriam suam, inquiens <i>ut
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diff changeset
7044 glorificetur filius Dei per eam</i>, scilicet per mortem, hic tamen
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diff changeset
7045 dicit Marthae hoc miraculum futurum ad gloriam Dei. Et hoc ideo,
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diff changeset
7046 quia eadem est gloria patris et filii et spiritus sancti. Ideo
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diff changeset
7047 autem non expressit hic gloriam filii, ne turbaret astantes
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diff changeset
7048 Iudaeos, ad contradictionem promptos. Innuitur autem in his domini
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diff changeset
7049 verbis duplex fructus fidei nostrae. Primus est miraculorum
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diff changeset
7050 operatio, quae debetur fidei; Matth. XVII, 19: <i>si habueritis
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diff changeset
7051 fidem sicut granum sinapis, dicetis monti huic: transi hinc illuc,
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diff changeset
7052 et transibit; et nihil impossibile erit vobis</i>. Unde et
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diff changeset
7053 apostolus I Cor. XIII, 2: <i>si habuero fidem, ita ut montes
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7054 transferam</i>. Et Mc. ult., 20, dicitur: <i>illi autem
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diff changeset
7055 praedicaverunt ubique, domino cooperante, et sermonem confirmante,
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diff changeset
7056 sequentibus signis</i>. Quae quidem miraculorum operatio est ad
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diff changeset
7057 gloriam Dei: et ideo dicit <i>si credideris, videbis gloriam
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diff changeset
7058 Dei</i>. Secundus fructus est visio aeternae gloriae, quae debetur
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diff changeset
7059 fidei pro praemio; unde dicit <i>videbis gloriam Dei</i>; Is. VII,
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diff changeset
7060 9, secundum aliam litteram: <i>si non credideritis, non
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diff changeset
7061 intelligetis</i>. I Cor. XIII, 12: <i>videmus nunc per speculum, et
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diff changeset
7062 in aenigmate</i>, per fidem, <i>tunc autem facie ad faciem</i>.
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diff changeset
7063 Impletionem mandati ponit inferens <i>tulerunt ergo lapidem</i>.
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diff changeset
7064 Ubi considerandum est, secundum Origenem, quod mora tollendi
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diff changeset
7065 lapidem adiacentem, ex sorore defuncti causata est. Et ideo, tamdiu
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diff changeset
7066 resuscitatio fratris dilata est quamdiu Christum per verba
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diff changeset
7067 detinuit, sed statim cum Christi mandatum obediendo exequitur,
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7068 frater resuscitatur. Ut per hoc discamus nihil interponere inter
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diff changeset
7069 iussa Iesu et ipsorum executionem, si cupimus quod statim salutis
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parents: 30
diff changeset
7070 sequatur effectus; Ps. XVII, 45: <i>in auditu auris obedivit
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parents: 30
diff changeset
7071 mihi</i>. Hic agitur de Christi oratione, in qua gratias agit:
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parents: 30
diff changeset
7072 circa quam Evangelista quatuor ponit. Primo ponit orandi modum;
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parents: 30
diff changeset
7073 secundo orationis efficaciam; tertio excludit orandi necessitatem;
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parents: 30
diff changeset
7074 quarto subiungit orationis utilitatem. Modum autem orandi ponit
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parents: 30
diff changeset
7075 congruentem <i>quia elevatis sursum oculis</i>; idest,
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parents: 30
diff changeset
7076 intelligentiam suam erexit, adducens illam per orationem ad
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parents: 30
diff changeset
7077 excelsum patrem. Nobis autem, si ad exemplum orationis Christi
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parents: 30
diff changeset
7078 orare volumus, necesse est levare oculos mentis nostrae ad eum,
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parents: 30
diff changeset
7079 removendo illos a praesentibus rebus, memoria, cogitationibus et
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parents: 30
diff changeset
7080 intentionibus. Levamus etiam oculos ad Deum quando non confidentes
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parents: 30
diff changeset
7081 de meritis nostris, de sola misericordia speramus, secundum illud
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parents: 30
diff changeset
7082 Ps. CXXII, 1: <i>ad te levavi oculos meos qui habitas in
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parents: 30
diff changeset
7083 caelis</i>, et: <i>sicut oculi ancillae in manibus dominae suae,
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parents: 30
diff changeset
7084 ita oculi ad dominum Deum nostrum, donec misereatur nostri</i>;
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parents: 30
diff changeset
7085 Thren. III, 41: <i>levemus corda nostra cum manibus ad dominum in
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parents: 30
diff changeset
7086 caelis</i>. Orationis autem efficaciam ponit, cum dicit <i>pater,
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parents: 30
diff changeset
7087 gratias ago tibi, quoniam audisti me</i>. In quo argumentum
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parents: 30
diff changeset
7088 habemus, quod Deus facilis est ad largiendum, secundum illud Ps. X,
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parents: 30
diff changeset
7089 17: <i>desiderium pauperum exaudivit dominus</i>, ut sic
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parents: 30
diff changeset
7090 desiderium, etiam antequam proferat verba, exaudiat; Is. c. XXX,
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parents: 30
diff changeset
7091 19: <i>ad vocem clamoris tui statim ut audierit, respondebit
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parents: 30
diff changeset
7092 tibi</i>; et LXV, 24: <i>adhuc illis loquentibus, dicam, ecce
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parents: 30
diff changeset
7093 adsum</i>. Multo ergo magis expedit arbitrari de domino salvatore,
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parents: 30
diff changeset
7094 quod Deus pater praeveniens eius orationem, eum exaudierit: nam
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parents: 30
diff changeset
7095 lacrymae quas Christus pro morte Lazari fuderat, vicem orationis
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parents: 30
diff changeset
7096 habuerunt. Per hoc autem quod in principio orationis gratias agit,
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parents: 30
diff changeset
7097 datur nobis exemplum quod cum orare volumus, antequam futura
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parents: 30
diff changeset
7098 petamus, pro perceptis beneficiis Deo gratias referamus; I Thess.
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diff changeset
7099 V, 18: <i>in omnibus gratias agite</i>. Quod autem dicit <i>quoniam
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parents: 30
diff changeset
7100 audisti me</i>, si exponatur de Christo, secundum quod homo, non
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parents: 30
diff changeset
7101 habet difficultatem: sic enim Christus minor patre erat, et
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parents: 30
diff changeset
7102 secundum hoc competit sibi orare patrem, et exaudiri ab eo. Si
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parents: 30
diff changeset
7103 vero, ut Chrysostomus vult, exponatur de Christo, secundum quod
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parents: 30
diff changeset
7104 Deus, tunc verbum difficultatem habet: nam secundum hoc, ei orare
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parents: 30
diff changeset
7105 non convenit nec exaudiri sed potius aliorum orationes exaudire. Et
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diff changeset
7106 ideo dicendum, quod tunc aliquis auditur quando voluntas eius
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parents: 30
diff changeset
7107 impletur. Voluntas autem patris semper impletur, quia, ut dicitur
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parents: 30
diff changeset
7108 in Ps. CXIII, 3, <i>omnia quaecumque voluit dominus fecit</i>. Cum
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parents: 30
diff changeset
7109 ergo eadem sit voluntas patris et filii, quandocumque pater implet
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parents: 30
diff changeset
7110 voluntatem suam, implet voluntatem filii. Dicit ergo filius,
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parents: 30
diff changeset
7111 secundum quod verbum, <i>quoniam audisti me</i>, idest, fecisti
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parents: 30
diff changeset
7112 quae erant in verbo tuo ut fierent. Dixit enim, et perfecta sunt.
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parents: 30
diff changeset
7113 Necessitatem autem orandi excludit dicens <i>ego autem sciebam
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parents: 30
diff changeset
7114 quoniam semper me audis</i> et cetera. Ubi quasi obumbrate dominus
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diff changeset
7115 suam divinitatem ostendit, quasi diceret: ad hoc ut fieret voluntas
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parents: 30
diff changeset
7116 mea, non indigeo oratione, quia ab aeterno voluntas mea impleta
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parents: 30
diff changeset
7117 est; Hebr. V, 7: <i>in omnibus exauditus est pro sua
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diff changeset
7118 reverentia</i>. Nam ego <i>sciebam</i>, scilicet certitudinaliter,
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diff changeset
7119 <i>quoniam semper me</i>, verbum, <i>audis</i>: quia quidquid
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parents: 30
diff changeset
7120 facis, in me est ut fiat. Item <i>me</i>, hominem, <i>semper
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parents: 30
diff changeset
7121 audis</i>, quia voluntas mea semper est conformis voluntati tuae,
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parents: 30
diff changeset
7122 <i>sed propter populum qui circumstat, ut credant quia tu me
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diff changeset
7123 misisti</i>. In quo datur intelligi quod multa fecit et dixit
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parents: 30
diff changeset
7124 propter utilitatem aliorum; infra c. XIII, 15: <i>exemplum dedi
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parents: 30
diff changeset
7125 vobis, ut quemadmodum ego feci vobis, ita et vos faciatis</i>. Nam
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parents: 30
diff changeset
7126 omnis Christi actio, nostra est instructio. Voluit autem Christus
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parents: 30
diff changeset
7127 specialiter per istam operationem demonstrare, se non esse alienum
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parents: 30
diff changeset
7128 a patre, sed recognoscebat eum ut suum principium: et ideo subdit
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diff changeset
7129 <i>ut credant quia tu me misisti</i>; infra XVII, 3: <i>haec est
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parents: 30
diff changeset
7130 vita aeterna, ut cognoscant te solum Deum verum, et quem misisti
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parents: 30
diff changeset
7131 Iesum Christum</i>; Gal. c. IV, 4: <i>misit Deus filium suum factum
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parents: 30
diff changeset
7132 ex muliere, factum sub lege</i>. Et in hoc ponitur orationis
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parents: 30
diff changeset
7133 utilitas. Hic agitur de suscitatione Lazari, et circa hoc tria
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parents: 30
diff changeset
7134 facit. Primo ponitur vox excitantis; secundo vocis effectus ibi
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parents: 30
diff changeset
7135 <i>et statim prodiit qui fuerat mortuus</i>; tertio mandatum de
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parents: 30
diff changeset
7136 solutione excitati, ibi <i>dicit eis Iesus: solvite eum</i>. Vox
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parents: 30
diff changeset
7137 autem excitantis ponitur magna, unde dicit <i>haec cum
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diff changeset
7138 dixisset</i>, scilicet Iesus, <i>voce magna clamavit</i>: et hoc ad
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parents: 30
diff changeset
7139 litteram, ut destrueret errorem gentilium et quorumdam Iudaeorum,
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parents: 30
diff changeset
7140 dicentium animas mortuorum commorari in tumulis cum corporibus. Et
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diff changeset
7141 ideo <i>clamat</i>, quasi animam ex longinquo evocans in tumulo non
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diff changeset
7142 existentem. Vel dicendum, et melius, quod vox Christi magna dicitur
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parents: 30
diff changeset
7143 propter virtutis eius magnitudinem: nam tanta virtus eius fuit quod
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parents: 30
diff changeset
7144 suscitavit Lazarum quatriduanum a morte, quomodo excitaretur
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parents: 30
diff changeset
7145 dormiens a somno; Ps. c. LXVII, 34: <i>dedit voci suae vocem
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7146 virtutis</i>. Vox etiam ista magna, repraesentativa est illius
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parents: 30
diff changeset
7147 magnae vocis quae erit in communi resurrectione, per quam omnes de
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diff changeset
7148 monumentis resuscitabuntur; Matth. XXV, 6: <i>media nocte clamor
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parents: 30
diff changeset
7149 factus est</i> et cetera. Clamat, inquam, dicens <i>Lazare, veni
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7150 foras</i>. Quem ideo ex proprio nomine vocat, quia tanta erat
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parents: 30
diff changeset
7151 virtus vocis eius quod pariter omnes mortui cogerentur exire, nisi
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parents: 30
diff changeset
7152 per expressionem nominis virtutem suam ad unum determinasset, ut
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diff changeset
7153 Augustinus dicit de verbo domini. Datur etiam per hoc intelligi
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parents: 30
diff changeset
7154 quod Christus vocat peccatores foras exire de conversatione
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parents: 30
diff changeset
7155 peccati: Apoc. XVIII, 4: <i>exite de illa, populus meus</i>. Item
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parents: 30
diff changeset
7156 de occultatione eius per confessionem ipsum peccatum manifestando;
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diff changeset
7157 Iob XXX, 33: <i>si abscondi quasi homo peccatum meum</i>.
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diff changeset
7158 Consequenter cum dicit <i>et statim prodiit qui fuerat mortuus</i>,
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diff changeset
7159 ponitur vocis effectus: et primo ponitur mortui resurrectio;
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diff changeset
7160 secundo resurgentis mortui dispositio. Resurrectio quidem mortui
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parents: 30
diff changeset
7161 fuit festina ad domini imperium; unde dicit <i>et statim prodiit
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diff changeset
7162 qui fuerat mortuus</i>. Tanta enim erat virtus vocis Christi ut
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parents: 30
diff changeset
7163 absque temporis dilatione vitam conferret: sicut erit in
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parents: 30
diff changeset
7164 resurrectione communi, quando in ictu oculi, mortui audientes tubam
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diff changeset
7165 canentem, <i>mortui qui in Christo sunt, resurgent primi</i>, ut
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diff changeset
7166 dicitur I Thess. IV, 15. Iam enim anticipatur officium Christi,
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diff changeset
7167 quod dicitur supra V, 25: <i>venit hora, et nunc est, quando mortui
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parents: 30
diff changeset
7168 qui in monumentis sunt, audient vocem filii Dei, et qui audierint
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parents: 30
diff changeset
7169 vivent</i>. Sic ergo impletum est quod dixerat dominus: <i>vado, ut
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diff changeset
7170 excitem eum</i>. Quantum autem ad dispositionem resurgentis,
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diff changeset
7171 dicitur <i>ligatus</i>, idest habens ligatas <i>manus et pedes
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diff changeset
7172 institis</i>, idest fasciis, quibus antiqui mortuos involvebant,
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diff changeset
7173 <i>et facies eius sudario erat ligata</i>, ne scilicet horrorem
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diff changeset
7174 faceret. Ideo autem ligatum et coopertum resurgere iussit, ut
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parents: 30
diff changeset
7175 miraculum magis approbaretur. Consequenter cum dicit <i>solvite
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parents: 30
diff changeset
7176 eum, et sinite abire</i>, mandat ut solvatur. Cuius quidem ratio
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parents: 30
diff changeset
7177 est, ut ipsimet qui solverent, fidentiores testes essent miraculi,
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parents: 30
diff changeset
7178 et eius quod fit tenaciorem memoriam haberent. Similiter etiam dum
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diff changeset
7179 eum tangunt et sibi appropinquant, videant quod vere est ille. Ideo
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diff changeset
7180 autem addit <i>et sinite abire</i>, ut ostendat miraculum non esse
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diff changeset
7181 phantasticum. Aliqui enim magi visi sunt aliquando mortuos
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diff changeset
7182 suscitasse, non tamen ad hoc eos perducere potuerunt ut pristina
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parents: 30
diff changeset
7183 officia exequerentur: et hoc quidem erat, quia eorum resuscitatio
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diff changeset
7184 phantastica tantum erat, et non vera. Sciendum est autem, quod hoc
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diff changeset
7185 totum quod dicitur <i>et statim prodiit</i> mystice exponitur ab
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diff changeset
7186 Augustino; et hoc dupliciter, secundum duplicem modum prodeundi.
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diff changeset
7187 Prodit namque peccator quando exit poenitendo a consuetudine
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diff changeset
7188 peccati ad statum iustitiae; II Cor. VI, 17: <i>exite de medio
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diff changeset
7189 eorum, et separamini</i>. Qui tamen habet manus ligatas institis,
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diff changeset
7190 idest carnalibus concupiscentiis: quia adhuc in corpore constituti,
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diff changeset
7191 alieni a molestiis esse non possunt, etiam a peccatis surgentes,
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parents: 30
diff changeset
7192 unde apostolus dicit, Rom. VII, 25: <i>ego ipse mente servio legi
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diff changeset
7193 Dei, carne autem legi peccati</i>. Quod autem facies eius sudario
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diff changeset
7194 tecta erat, hoc est quod in hac vita plenam cognitionem Dei habere
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diff changeset
7195 non possumus; I Cor. c. XIII, 12: <i>videmus nunc per speculum in
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diff changeset
7196 aenigmate, tunc autem facie ad faciem</i>. Et ideo solvere eum
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diff changeset
7197 iubet, et abire: quia post hanc vitam auferentur a peccato
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diff changeset
7198 surgentibus omnia velamina, ut Deum <i>facie ad faciem</i>
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diff changeset
7199 contemplentur, ut dicitur I Cor. XIII, v. 12. Tunc enim solvetur
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diff changeset
7200 corruptibilitas corporis, quae est quasi quoddam vinculum ligans et
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diff changeset
7201 aggravans animam, ab omni huiusmodi plena et clara contemplatione;
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diff changeset
7202 Is. LII, v. 2: <i>solve vincula colli tui, captiva filia Sion</i>.
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diff changeset
7203 Sic ergo apparet unus modus spiritualiter prodeundi, qui ponitur ab
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diff changeset
7204 Augustino, libro LXXXIII quaestionum. Alius modus prodeundi est per
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diff changeset
7205 confessionem, de quo dicitur Prov. XXVIII, 13: <i>qui abscondit
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diff changeset
7206 scelera sua, non dirigetur; qui autem confessus fuerit, et
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diff changeset
7207 reliquerit ea, misericordiam consequetur</i>. Sic enim prodire est
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diff changeset
7208 ab occultis exeundo, per confessionem manifestari; sed ut
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diff changeset
7209 confitearis, Deus facit voce, idest gratia, magna vocando. Mortuus
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diff changeset
7210 autem procedens adhuc ligatus, est confitens adhuc reus. Ut autem
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diff changeset
7211 solvantur peccata eius, ministris mandatur ut solvant eum, et
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diff changeset
7212 sinant abire. Nam quem Christus per seipsum interius vivificat,
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diff changeset
7213 discipuli solvunt, quia ministerio sacerdotum vivificati
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diff changeset
7214 absolvuntur; Matth. XVI, 19: <i>quodcumque solveris super terram,
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diff changeset
7215 erit solutum et in caelis</i>. Dicunt autem quidam hoc mysterium
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7216 prosequentes, quod sicut Christus Lazarum per seipsum vivificavit,
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7217 vivificatum a discipulis absolvendum mandavit; ita Deus interius
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7218 vivificat animam per gratiam, remittendo culpam, et absolvendo a
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parents: 30
diff changeset
7219 reatu poenae aeternae, sed sacerdotes virtute clavium absolvunt a
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parents: 30
diff changeset
7220 parte poenae temporalis. Sed haec positio nimis parum attribuit
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ht
parents: 30
diff changeset
7221 Ecclesiae clavibus. Hoc est enim proprium sacramentorum novae legis
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ht
parents: 30
diff changeset
7222 quod in eis gratia conferatur. Sacramenta autem in dispensatione
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ht
parents: 30
diff changeset
7223 ministrorum consistunt, unde in sacramento poenitentiae contritio
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ht
parents: 30
diff changeset
7224 et confessio se tenent materialiter, ex parte suscipientis
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ht
parents: 30
diff changeset
7225 sacramentum; vis autem causativa sacramenti est in absolutione
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ht
parents: 30
diff changeset
7226 sacerdotis, ex virtute clavium, per quas effectum dominicae
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ht
parents: 30
diff changeset
7227 passionis quodammodo applicat ad eum quem absolvit, ut remissionem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7228 consequatur. Si ergo sacerdos non absolveret nisi solum a poena,
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ht
parents: 30
diff changeset
7229 sacramentum poenitentiae non esset gratiae collativum, per quam
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parents: 30
diff changeset
7230 culpa remittitur; et per consequens non esset sacramentum novae
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parents: 30
diff changeset
7231 legis. Est ergo dicendum, quod sicut in sacramento Baptismi
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parents: 30
diff changeset
7232 sacerdos verba proferens et exterius abluens, ministerium Baptismi
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parents: 30
diff changeset
7233 exhibet, Christo interius baptizante, ita sacerdos exterius virtute
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parents: 30
diff changeset
7234 clavium ministerium absolutionis impendit, Christo per gratiam
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parents: 30
diff changeset
7235 culpam remittente. Sed hoc dubium facere videtur quod ad Baptismum
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ht
parents: 30
diff changeset
7236 plerumque accedunt pueri, non ante Baptismum iustificati, qui in
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parents: 30
diff changeset
7237 Baptismo remissionis gratiam consequuntur; sed ad absolutionem
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ht
parents: 30
diff changeset
7238 consequendam accedunt adulti plerumque antea per contritionem,
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ht
parents: 30
diff changeset
7239 peccatorum remissionem consecuti: ut sic sequens absolutio nihil
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ht
parents: 30
diff changeset
7240 facere videatur ad peccatorum remissionem. Sed si quis diligenter
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ht
parents: 30
diff changeset
7241 consideret, ex utraque parte adultos accipiens, invenietur omnimoda
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ht
parents: 30
diff changeset
7242 similitudo. Contingit enim aliquos adultos, antequam actu
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7243 sacramentum Baptismi consequantur, habentes illud in voto,
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ht
parents: 30
diff changeset
7244 remissionem peccatorum consequi, Baptismo flaminis baptizari; et
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ht
parents: 30
diff changeset
7245 tamen Baptismus sequens, quantum est de se, remissionem peccatorum
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ht
parents: 30
diff changeset
7246 operatur, licet in isto cui iam sunt remissa, hoc locum non habeat,
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ht
parents: 30
diff changeset
7247 sed solum augmentum gratiae consequatur. Si quis autem adultus ante
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ht
parents: 30
diff changeset
7248 Baptismum non perfecte fuisset dispositus ad consequendum
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ht
parents: 30
diff changeset
7249 remissionem peccatorum, in ipso actu dum baptizatur remissionem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7250 consequitur virtute Baptismi, nisi ponat per fictionem obstaculum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7251 spiritui sancto. Et similiter est dicendum in poenitentia. Si quis
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ht
parents: 30
diff changeset
7252 enim ante absolutionem sacerdotis plene contritus fuerit,
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ht
parents: 30
diff changeset
7253 consequitur remissionem peccatorum, eo quod habet in voto ut
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7254 subiiciat se Ecclesiae clavibus, sine quo vera contritio non esset.
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ht
parents: 30
diff changeset
7255 Si autem antea non plena fuisset contritio sufficiens ad
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ht
parents: 30
diff changeset
7256 remissionem, in ipsa absolutione remissionem culpae consequitur,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7257 nisi ponat obstaculum spiritui sancto. Et similiter est in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7258 Eucharistia et extrema unctione, et in aliis sacramentis.</p>
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ht
parents: 30
diff changeset
7259 <br />
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ht
parents: 30
diff changeset
7260 <div class="D">Lectio 7</div>
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parents: 30
diff changeset
7261 <p title="Super Io., cap. 11 l. 7"><a name="87495"><span class=
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parents: 30
diff changeset
7262 "ref">[87495] Super Io., cap. 11 l. 7</span></a> Postquam
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parents: 30
diff changeset
7263 Evangelista posuit Lazari mortem et eius resurrectionem, hic
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ht
parents: 30
diff changeset
7264 consequenter ponit effectum resurrectionis, et primo ponit effectum
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ht
parents: 30
diff changeset
7265 eius in turba; secundo ponit effectum eius in principibus, ibi
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ht
parents: 30
diff changeset
7266 <i>collegerunt ergo pontifices et Pharisaei Concilium</i>. Circa
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parents: 30
diff changeset
7267 primum duo facit. Primo inducit quosdam credentes, dicens <i>multi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7268 ergo ex Iudaeis qui venerant ad Mariam et Martham</i>, ad eas
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parents: 30
diff changeset
7269 consolandas, <i>et viderant quae fecit Iesus, crediderunt in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7270 eum</i>. Nec mirum, quia tale miraculum non est auditum a saeculo,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7271 quod scilicet mortuus quatriduanus in monumento resuscitaretur ad
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ht
parents: 30
diff changeset
7272 vitam. Similiter etiam dominus dicit, miraculum istud se facturum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7273 propter populum qui circumstabat, ut scilicet credant in eum: et
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ht
parents: 30
diff changeset
7274 ideo verbum istud non ivit incassum, sed ex miraculo viso multi
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ht
parents: 30
diff changeset
7275 crediderunt. I Cor. c. I, 22: <i>Iudaei signa quaerunt</i>. Secundo
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parents: 30
diff changeset
7276 inducit quosdam denuntiantes, dicens <i>quidam autem ex ipsis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7277 venerunt ad Pharisaeos</i> et cetera. Quod quidem potest dupliciter
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parents: 30
diff changeset
7278 intelligi. Uno modo quod dixerunt ea quae Iesus fecit principibus
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ht
parents: 30
diff changeset
7279 sacerdotum, ut mitigarent eos adversus Iesum, et ut confutarent eos
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ht
parents: 30
diff changeset
7280 de hoc quod adversus Iesum, qui tam mira faciebat, machinarentur.
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ht
parents: 30
diff changeset
7281 Alio modo, et melius, quia hoc dixerunt ut concitarent eos contra
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7282 Christum. Nam infideles erant, et de miraculo scandalizabantur. Et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7283 hoc patet ex ipso modo loquendi. Nam cum dixerat <i>multi ergo ex
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7284 Iudaeis (...) crediderunt in eum</i>. Subiungit quasi adversantem,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7285 dicens <i>quidam autem ex ipsis abierunt ad Pharisaeos</i> et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7286 cetera. Hi sunt de quibus dicitur infra XII, 37, quod <i>cum tanta
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7287 signa fecisset Iesus coram eis, non crediderunt in eum (...)
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ht
parents: 30
diff changeset
7288 dilexerunt enim gloriam hominum magis quam gloriam Dei</i>.
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parents: 30
diff changeset
7289 Consequenter cum dicit <i>collegerunt ergo pontifices et Pharisaei
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ht
parents: 30
diff changeset
7290 Concilium</i>, ponit Evangelista effectum miraculi in principibus,
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ht
parents: 30
diff changeset
7291 et primo ponit malitiam quam contra Christum excogitaverunt;
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parents: 30
diff changeset
7292 secundo ostendit quomodo Christus eam declinavit, ibi <i>Iesus ergo
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7293 iam non in palam ambulabat apud Iudaeos</i>. Circa primum tria
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parents: 30
diff changeset
7294 facit. Primo ponit Concilii congregationem; secundo subdit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7295 congregatorum dubitationem, ibi <i>et dicebant: quid facimus, quia
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7296 hic homo multa signa facit?</i> Tertio assignat dubitationis
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7297 determinationem, ibi <i>unus autem ex ipsis</i> et cetera.
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parents: 30
diff changeset
7298 Ostenditur autem circa primum pontificum nequitia ex tribus. Primo
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ht
parents: 30
diff changeset
7299 ex personarum conditione, quia non plebei, sed pontifices et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7300 Pharisaei. Pontifices autem, quia erant principes sacrorum;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7301 Pharisaei vero, quia speciem religionis habebant, ut sic impleatur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7302 quod dicitur Gen. penult., 5: <i>Simeon et levi fratres, vasa
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7303 bellantia iniquitatis</i>. Nam de Simeone fuerunt adinventores
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ht
parents: 30
diff changeset
7304 sectae Pharisaeorum. Pontifices autem manifestum est de tribu levi
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7305 fuisse; I Esd. IX, 2: <i>manus principum prima erat in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7306 transgressione hac</i>. Secundo ex malitiae deliberatione; unde
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7307 dicit <i>collegerunt Concilium</i>, quod est factum ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7308 consiliandum; Gen. penult., 6: <i>in consilium eorum non veniat
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7309 anima mea</i>; Ps. I, 1: <i>beatus vir qui non abiit in consilio
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7310 impiorum</i> et cetera. Sed, ut dicitur Prov. XXI, 30: <i>non est
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7311 consilium contra dominum</i>. Tertio ex prava intentione, quia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7312 adversus Iesum, idest salvatorem; Ps. XL, 8: <i>adversum me
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7313 loquebantur inimici mei, adversum me cogitabant mala mihi</i>; Ier.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7314 XVIII, 18: <i>venite, cogitemus contra Ieremiam cogitationes</i>.
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ht
parents: 30
diff changeset
7315 Consequenter cum dicit <i>quid facimus, quia hic homo multa signa
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7316 facit?</i> Ponit ipsorum dubitationem, et primo ponit dubitationis
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7317 motivum; secundo dubitationis materiam, ibi <i>si dimittimus eum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7318 sic, omnes credent in eum</i>. Movebant autem eos ad dubitandum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7319 miracula Christi; unde dicebant <i>quid facimus, quia hic homo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7320 multa signa facit?</i> Caeci sunt, adhuc eum hominem vocantes,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7321 cuius tantam susceperunt divinitatis demonstrationem. Nam, ut ipse
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7322 dicit supra c. V, 36: <i>opera quae dedit mihi pater ut faciam,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7323 ipsa testimonium perhibent de me</i>. Sunt etiam non minus
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7324 insipientes quam caeci: quia dubitant quid eos facere oporteat, cum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7325 nihil aliud eis faciendum erat, quam credere; supra VI, 30: <i>quod
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7326 signum facis, ut credamus tibi?</i> Sed ecce quod multa signa
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7327 fecit, et adhuc dicunt <i>quia hic homo multa signa facit.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7328 Excaecavit enim eos malitia eorum</i>: Sap. II, 21. Materia autem
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7329 dubitationis fuit, quia timebant damna eos secutura. Et ponit duo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7330 quantum ad hoc. Primo amissionem principatus spiritualis; et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7331 quantum ad hoc dicit <i>si dimittimus eum sic, omnes credent in
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7332 eum</i>: quod quidem secundum rei veritatem optabile erat omnibus,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7333 nam fides quae est ad Christum, salvat et ad vitam aeternam
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7334 perducit; infra XX, v. 31: <i>haec scripta sunt ut credatis (...)
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7335 et ut credentes vitam habeatis in nomine eius</i>. Sed quantum ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7336 eorum pravam intentionem eis horrendum videbatur, cum crederent,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7337 nullum eorum qui crederent in Christum, eis obedire. Unde ex eorum
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7338 ambitione seipsos et alios retrahunt a salute. Unde dicitur in III
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7339 Canon. Io.: <i>is quis amat primatum gerere in eis, Diotrephes, non
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7340 recipit nos</i>. Secundo ponit ambitionem possessionis temporalis,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7341 cum dicit <i>et venient Romani, et tollent nostrum locum, et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7342 gentem</i>: quod videtur ex hoc sequi, secundum Augustinum: quia si
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7343 omnes in Christum crederent, nemo remaneret qui adversus Romanos
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7344 templum Dei defenderet, quia desererent sanctum templum et suas
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7345 paternas leges, contra quas doctrinam Christi esse sentiebant. Sed
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7346 hoc non videtur multum ad propositum pertinere, cum adhuc servirent
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7347 Romanis, nec excogitassent contra eos movere bellum. Et ideo melius
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7348 videtur dicendum, secundum Chrysostomum, quod ideo hoc dicebant
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7349 quia videbant Christum honorari a populo tamquam rex. Et quia
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7350 mandatum Romanorum erat ut nullus nisi per eos rex nominaretur,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7351 ideo timebant quod si hoc audirent Romani, quod Christum haberent
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7352 tamquam regem, reputarent ipsos Iudaeos rebelles et venientes
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7353 contra eos, destruerent civitatem et gentem; infra XIX, 12:
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7354 <i>omnis qui se regem facit, contradicit Caesari</i>. Sed attende
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7355 eorum miseriam, quia nihil timent perdere nisi temporalia, de vita
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7356 aeterna non cogitantes; Deut. XXXIII, 28: <i>oculus Iacob ad
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7357 terram</i>. Sed, ut dicitur Proverb. XVI, 24, <i>quod timet impius,
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7358 veniet super eum</i>. Ideo Romani post passionem domini et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7359 glorificationem, tulerunt eis et locum et gentem, expugnando et
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7360 transferendo. Determinationem autem dubitationis ponit, cum dicit
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7361 <i>unus autem ex ipsis Caiphas nomine, cum esset pontifex anni
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7362 illius, dixit eis</i>. Et primo ponitur determinatio; secundo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7363 determinationis expositio, ibi <i>hoc a semetipso non dixit</i>;
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7364 tertio sententiae a congregatione acceptatio, ibi <i>ab illo ergo
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7365 die cogitaverunt ut interficerent eum</i>. Circa primum duo facit.
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7366 Primo describit personam sententiantis; secundo ponit verba
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7367 sententiae, ibi <i>vos nescitis quidquam</i> et cetera. Persona
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parents: 30
diff changeset
7368 sententians describitur ex nomine et ex dignitate. Ex nomine
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parents: 30
diff changeset
7369 quidem, quia <i>Caiphas</i>; quod quidem nomen convenit suae
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parents: 30
diff changeset
7370 malitiae. Interpretatur enim primo investigans, quod attestatur
495930650732 to XML, fix initial link by hand
ht
parents: 30
diff changeset
7371 suae praesumptioni; Prov. XXV, 27: <i>qui scrutator est maiestatis,
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7372 opprimetur a gloria</i>. Praesumpsit enim cum dixit: <i>adiuro te
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7373 per Deum vivum, ut dicas nobis si tu es Christus</i>. Secundo
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parents: 30
diff changeset
7374 interpretatur sagax, quod attestatur eius astutiae, quia nititur
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parents: 30
diff changeset
7375 mortem Christi procurare. Tertio interpretatur ore vomens, quod
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parents: 30
diff changeset
7376 attestatur eius stultitiae; Prov. XXVI, 11: <i>sicut canis qui
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parents: 30
diff changeset
7377 revertitur ad vomitum</i>. Ex dignitate autem describitur, quia
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parents: 30
diff changeset
7378 <i>pontifex anni illius</i>. Circa quod sciendum est, quod, ut
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parents: 30
diff changeset
7379 habetur Lev. VIII, dominus constituit unum summum sacerdotem, cui
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parents: 30
diff changeset
7380 mortuo unus succederet, qui per totam vitam pontificis officium
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parents: 30
diff changeset
7381 exerceret. Postmodum autem, crescente ambitione et contentione
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parents: 30
diff changeset
7382 inter Iudaeos, constitutum est ut plures essent pontifices, et ad
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7383 omnes vicissim huiusmodi dignitas proveniret, et per annos singulos
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parents: 30
diff changeset
7384 vicibus ministrarent. Et quandoque etiam hoc sibi pecunia
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parents: 30
diff changeset
7385 procurabant; ut Iosephus de isto narrat. Et ad hoc ostendendum
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parents: 30
diff changeset
7386 dicit <i>anni illius</i>. Consequenter cum dicit <i>vos nescitis
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parents: 30
diff changeset
7387 quidquam</i> etc., ponit verba determinantis: qui quidem primo
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parents: 30
diff changeset
7388 exprobrat aliis ignaviam, dicens <i>vos nescitis quidquam, nec
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parents: 30
diff changeset
7389 cogitatis</i>, quasi dicat: vos estis ignavi, et adhuc segnius rem
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parents: 30
diff changeset
7390 attenditis. Et ideo, secundo, ponit suam malitiam, dicens
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parents: 30
diff changeset
7391 <i>expedit vobis ut unus moriatur homo pro populo</i>. Quae quidem
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parents: 30
diff changeset
7392 verba alium intellectum habent, secundum intentionem Caiphae, et
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parents: 30
diff changeset
7393 alium, secundum expositionem Evangelistae. Ut ergo primo exponatur
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parents: 30
diff changeset
7394 secundum eius pravam intentionem, sciendum est, quod, ut dicitur
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parents: 30
diff changeset
7395 Deut. XIII, 1 ss., mandatum est domini: <i>si fuerit in medio tui
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parents: 30
diff changeset
7396 propheta, aut qui somnium vidisse se dicat, et voluerit te a domino
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parents: 30
diff changeset
7397 retrahere, propheta ille, ut fictor somniorum, interficiatur</i>.
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parents: 30
diff changeset
7398 Secundum hanc ergo legem credebat iste, quod Christus averteret
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parents: 30
diff changeset
7399 populum a cultu Dei; Lc. XXIII, 2: <i>hunc invenimus subvertentem
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parents: 30
diff changeset
7400 gentem nostram</i>. Et ideo dicebat iste <i>vos nescitis</i>,
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parents: 30
diff changeset
7401 scilicet legem, <i>nec cogitatis quia expedit vobis</i>, scilicet
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parents: 30
diff changeset
7402 <i>ut unus</i>, idest iste homo, <i>moriatur</i>, ne totus populus
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parents: 30
diff changeset
7403 seducatur; quasi dicat: unius hominis salutem pro communi republica
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diff changeset
7404 oportet contemnere. Unde sequitur Deut. XIII, 5: <i>et auferes
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parents: 30
diff changeset
7405 malum de medio populi tui</i>; I Cor. V, 13: <i>auferte malum ex
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parents: 30
diff changeset
7406 vobis ipsis</i>. Sed aliter Evangelista exponit, dicens <i>hoc
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parents: 30
diff changeset
7407 autem a semetipso non dixit</i> et cetera. Ubi tria ponit. Primo
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parents: 30
diff changeset
7408 horum verborum auctorem; secundo ipsorum rectum sensum, ibi <i>quia
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parents: 30
diff changeset
7409 Iesus moriturus erat pro gente</i>; tertio addit Evangelista ad
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parents: 30
diff changeset
7410 verba Caiphae, ibi <i>et non tantum pro gente, sed ut filios Dei
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parents: 30
diff changeset
7411 qui erant dispersi, congregaret in unum</i>. Circa primum sciendum
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parents: 30
diff changeset
7412 est, quod quia posset aliquis credere Caipham instinctu proprio
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parents: 30
diff changeset
7413 verba dicta protulisse, Evangelista hoc excludens dicit <i>hoc
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parents: 30
diff changeset
7414 autem a semetipso non dixit</i>. In quo datur intelligi, quod
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parents: 30
diff changeset
7415 aliquis aliquando a semetipso loquitur. Homo enim est illud quod
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parents: 30
diff changeset
7416 principale est in ipso, hoc autem est intellectus et ratio: unde
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parents: 30
diff changeset
7417 homo id quod est, per rationem est. Quando ergo homo loquitur ex
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parents: 30
diff changeset
7418 propria ratione, tunc loquitur a semetipso, sed quando loquitur ab
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parents: 30
diff changeset
7419 aliquo superiori et exteriori instinctu, non loquitur a semetipso.
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diff changeset
7420 Dupliciter tamen hoc contingit. Quandoque ut motus a spiritu
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diff changeset
7421 divino, secundum illud Matth. X, v. 20: <i>non enim vos estis qui
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parents: 30
diff changeset
7422 loquimini, sed spiritus patris vestri qui loquitur in vobis</i>.
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diff changeset
7423 Quandoque autem ut motus a spiritu maligno, sicut arreptitii: et
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parents: 30
diff changeset
7424 utique aliquando dicuntur prophetare. Quod quidem moti a spiritu
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parents: 30
diff changeset
7425 divino prophetent, dicitur II Petr. I, 21: <i>non enim voluntate
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parents: 30
diff changeset
7426 humana allata est aliquando prophetia, sed a spiritu sancto
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parents: 30
diff changeset
7427 inspirati, locuti sunt sancti Dei homines</i>. Quod autem moti a
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parents: 30
diff changeset
7428 spiritu maligno prophetent, habetur Ier. XXIX, 26: <i>dedit te
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parents: 30
diff changeset
7429 dominus sacerdotem pro Ioiada sacerdote, ut sis dux in domo domini
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parents: 30
diff changeset
7430 super omnem virum arreptitium et prophetantem</i>. Sciendum est
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parents: 30
diff changeset
7431 etiam, quod aliquando loquitur aliquis instinctu spiritus sancti
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parents: 30
diff changeset
7432 vel spiritus maligni, qui tamen amittit usum rationis, et
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parents: 30
diff changeset
7433 arripitur. Aliquando autem manet ei liber usus rationis, nec
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parents: 30
diff changeset
7434 arripitur. Nam quando superabundant vires sensitivae ex superiori
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parents: 30
diff changeset
7435 impressione, ligatur ratio, et movetur, et arreptus est. Quia vero
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parents: 30
diff changeset
7436 Daemon habet potestatem imprimendi in phantasiam, cum sit potentia
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parents: 30
diff changeset
7437 affixa organo, potest in eam aliquando sic imprimere quod ex
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parents: 30
diff changeset
7438 impressionis abundantia ratio efficiatur quasi ligata, non tamen
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parents: 30
diff changeset
7439 quod cogatur ad consensum; et tunc homo arripitur a spiritu
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parents: 30
diff changeset
7440 maligno. Restat ergo quaestio an Caiphas verba ista instinctu
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parents: 30
diff changeset
7441 spiritus sancti dixerit, vel maligni. Et videtur quod non dixerit
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parents: 30
diff changeset
7442 instinctu spiritus sancti: nam spiritus sanctus est spiritus
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parents: 30
diff changeset
7443 veritatis, ut dicitur Ier. c. XV. Spiritus autem malignus est
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parents: 30
diff changeset
7444 spiritus mendacii; III Reg. ult., 22: <i>egrediar, et ero spiritus
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parents: 30
diff changeset
7445 mendax in ore omnium prophetarum</i>. Constat autem quod Caiphas
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parents: 30
diff changeset
7446 locutus fuerit mendacium, dicens <i>expedit vobis ut unus
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parents: 30
diff changeset
7447 moriatur</i>. Non ergo locutus est instinctu spiritus sancti, ut
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parents: 30
diff changeset
7448 videtur, sed prophetavit instinctu spiritus maligni arreptitii. Hoc
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parents: 30
diff changeset
7449 autem non videtur consonare dictis Evangelistae: nam si ita esset,
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parents: 30
diff changeset
7450 Ioannes non addidisset <i>cum esset pontifex anni illius</i>. Ideo
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parents: 30
diff changeset
7451 ergo Caiphae dignitatem addidit, ut insinuaret eum instinctu
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parents: 30
diff changeset
7452 spiritus sancti fuisse locutum. Ex quo datur nobis intelligi quod
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parents: 30
diff changeset
7453 etiam malos in dignitate constitutos spiritus sanctus movet ad
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parents: 30
diff changeset
7454 loquendum aliqua vera et futura pro utilitate dumtaxat subditorum.
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parents: 30
diff changeset
7455 Ad illud ergo quod in contrarium dicitur, scilicet falsum esse quod
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parents: 30
diff changeset
7456 dixit <i>expedit vobis ut unus moriatur homo pro populo</i>,
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parents: 30
diff changeset
7457 dupliciter responderi potest. Uno modo, quod mors Christi quantum
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parents: 30
diff changeset
7458 est de se, expediens fuit omnibus, etiam his qui eum occiderunt; I
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parents: 30
diff changeset
7459 Tim. IV, 10: <i>qui est salvator omnium hominum, maxime
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parents: 30
diff changeset
7460 fidelium</i>: Hebr. II, 9: <i>ut gratia Dei pro omnibus gustaret
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parents: 30
diff changeset
7461 mortem</i>. Alio modo ut dicatur <i>expedit vobis</i>, idest
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parents: 30
diff changeset
7462 populo. Unde Evangelista, ubi Caiphas dicit <i>ut moriatur pro
495930650732 to XML, fix initial link by hand
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parents: 30
diff changeset
7463 vobis</i>, ponit <i>pro gente</i>. Sed videtur ex verbis
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parents: 30
diff changeset
7464 Evangelistae quod fuit propheta, cum dicit <i>prophetavit</i>. Si
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parents: 30
diff changeset
7465 enim prophetat quis, sequitur eum esse prophetam. Sed, secundum
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parents: 30
diff changeset
7466 Origenem, non sequitur quod quicumque prophetat sit propheta: sed
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parents: 30
diff changeset
7467 si propheta est, utique prophetat; nam alicui quandoque conceditur
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parents: 30
diff changeset
7468 actus alicuius rei, cuius tamen conditio ei non conceditur; sicut
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parents: 30
diff changeset
7469 non quicumque facit aliquid iustum, est iustus, sed qui iustus est,
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parents: 30
diff changeset
7470 iusta facit. Notandum est autem, quod duplex actus concurrit ad hoc
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parents: 30
diff changeset
7471 quod aliquis prophetet: scilicet videre; I Reg. IX, 9: <i>qui nunc
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parents: 30
diff changeset
7472 dicitur propheta, olim vocabatur videns</i>. Item annuntiare: I
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parents: 30
diff changeset
7473 Cor. XIV, 3: <i>propheta omnibus loquitur ad aedificationem</i>.
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parents: 30
diff changeset
7474 Contingit autem quandoque quod utrumque aliquis habet, non tamen
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diff changeset
7475 proprie dicitur propheta: nam quandoque aliquis habet propheticam
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diff changeset
7476 visionem, sicut Nabuchodonosor et Pharao; et similiter ipsam
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parents: 30
diff changeset
7477 visionem aliis nuntiaverunt; non tamen prophetae dici possunt, quia
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parents: 30
diff changeset
7478 defuit eis aliquid, scilicet intelligentia visionis, qua opus est
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parents: 30
diff changeset
7479 in visione, ut dicitur Dan. X, 1. Caiphas autem licet visionem
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parents: 30
diff changeset
7480 propheticam non habuerit, habuit tamen denuntiationem rei
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parents: 30
diff changeset
7481 propheticae, inquantum scilicet denuntiavit utilitatem mortis
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parents: 30
diff changeset
7482 Christi. Quandoque namque spiritus sanctus movet ad totum quod
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parents: 30
diff changeset
7483 pertinet ad prophetiam, quandoque autem ad aliquid tantum. Caiphae
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parents: 30
diff changeset
7484 autem nec mentem illuminavit, nec imaginationem; et ideo eius mens
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parents: 30
diff changeset
7485 et imaginatio ad malum intenta mansit: movit tamen linguam eius, ut
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parents: 30
diff changeset
7486 proferret modum quo salus populi impleretur. Unde non dicitur
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parents: 30
diff changeset
7487 propheta nisi inquantum habuit propheticum actum in denuntiatione,
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parents: 30
diff changeset
7488 imaginatione et ratione eius ad contrarium existente. Ex quo patet
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parents: 30
diff changeset
7489 quod non magis potest dici propheta quam asina Balaam. Consequenter
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parents: 30
diff changeset
7490 cum dicit <i>et non tantum pro gente, sed ut filios Dei qui erant
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parents: 30
diff changeset
7491 dispersi, congregaret in unum</i>, addit Evangelista ad verba
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parents: 30
diff changeset
7492 pontificis, dicens, quod Iesus non tantum moriturus erat pro gente
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parents: 30
diff changeset
7493 populi, scilicet Iudaeorum, ut Caiphas dixit, Hebr. ult. 12:
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diff changeset
7494 <i>Iesus ut sanctificaret per suum sanguinem populum, extra portam
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diff changeset
7495 passus est</i>, sed addit etiam pro toto mundo; unde subdit <i>ut
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parents: 30
diff changeset
7496 filios Dei qui dispersi erant, congregaret in unum</i>. Ubi cavenda
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parents: 30
diff changeset
7497 est haeresis Manichaeorum dicentium, animas aliquas esse de
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diff changeset
7498 substantia divina, et vocari filios Dei; et ad has congregandas in
495930650732 to XML, fix initial link by hand
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diff changeset
7499 unum dicunt Deum venisse. Sed hoc est erroneum; quia, ut dicitur
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diff changeset
7500 Ez. c. XVIII, 4: <i>omnes animae meae sunt</i>, scilicet creatione.
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diff changeset
7501 Et ideo quod dicit <i>ut filios Dei qui erant dispersi, congregaret
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diff changeset
7502 in unum</i>, non est intelligendum quod tunc iam accepissent
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diff changeset
7503 adoptionis spiritum: quia, ut Gregorius dicit, nec oves eius neque
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diff changeset
7504 filii Dei adhuc erant per adoptionem. Sed est intelligendum
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diff changeset
7505 secundum praedestinationem, ut dicatur <i>ut filios Dei</i>,
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diff changeset
7506 scilicet ab aeterno praedestinatos, Rom. c. VIII, 29: <i>quos
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diff changeset
7507 praescivit conformes fieri imagini filii eius, ut sit ipse
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diff changeset
7508 primogenitus in multis fratribus, qui erant dispersi, per</i>
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diff changeset
7509 diversos ritus et gentes, <i>congregaret in unum</i>, scilicet in
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parents: 30
diff changeset
7510 unitatem fidei; supra X, 16: <i>alias oves habeo, quae non sunt ex
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parents: 30
diff changeset
7511 hoc ovili, et illas oportet me adducere (...) et fiet unum ovile et
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diff changeset
7512 unus pastor</i>; Ps. CXLVI, 2: <i>aedificans Ierusalem dominus,
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diff changeset
7513 dispersiones Israelis congregabit</i>. Consequenter cum dicit <i>ab
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diff changeset
7514 illo ergo die cogitaverunt ut interficerent eum</i>, ponit
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parents: 30
diff changeset
7515 Evangelista consensum Iudaeorum in mortem Christi. Sed numquid non
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diff changeset
7516 ante cogitaverunt eum occidere? Videtur quod sic: quia supra in
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diff changeset
7517 pluribus locis dicitur, quod Iudaei quaerebant eum interficere.
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diff changeset
7518 Responsio. Dicendum quod ante habuerunt quidem instinctum ad eum
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diff changeset
7519 occidendum; sed <i>ab illo die</i>, concitati ad iram ex verbis
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diff changeset
7520 Caiphae, tractaverunt firmo proposito eum occidere. Prov. I, 16:
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diff changeset
7521 <i>pedes eorum ad malum currunt</i>.</p>
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diff changeset
7522 <br />
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diff changeset
7523 <div class="D">Lectio 8</div>
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7524 <p title="Super Io., cap. 11 l. 8"><a name="87496"><span class=
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7525 "ref">[87496] Super Io., cap. 11 l. 8</span></a> Hic Evangelista
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7526 ponit quomodo Christus eorum malitiam declinavit, et primo ponit
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7527 modum declinationis ex parte Christi; secundo effectum admirationis
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7528 ex parte populi, ibi <i>proximum autem erat Pascha Iudaeorum</i>.
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7529 Modus autem declinationis fuit per occultationem, et recessum
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7530 Christi a Iudaeis. Nam post consilium cautius se observans, <i>non
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7531 in palam ambulabat apud Iudaeos</i>, sed nec ad aliquam civitatem
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7532 abiit populatam <i>sed in regionem</i> remotam, <i>iuxta desertum
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7533 in civitatem quae dicitur Ephrem, et ibi morabatur cum discipulis
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7534 suis</i>. Sed numquid defecerat potentia eius, in qua, si vellet,
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7535 inter Iudaeos palam conversaretur, et nihil ei facerent? Absit. Sed
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7536 hoc fecit non propter defectum potentiae sed ut exemplum discipulis
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7537 demonstraret. In quo apparet non esse peccatum, si fideles eius,
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7538 oculis persequentium se subtraherent, et furorem sceleratorum
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7539 latendo potius evitarent, quam se ostendendo eis, magis
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7540 accenderent: secundum illud Matth. X, 23: <i>si vos persecuti
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7541 fuerint in una civitate, fugite in aliam</i>. Origenes autem dicit,
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7542 quod nullus debet se periculis ingerere; tamen valde laudabile est
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7543 quod quando iam pericula imminent, nec Iesu vitare confessionem,
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7544 nec recusare subire mortem, gratia veritatis. Et hoc propter duas
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7545 rationes. Primo, quia valde praesumptuosum est periculis se
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diff changeset
7546 ingerere propter inexperientiam propriae virtutis, quae quandoque
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7547 fragilis invenitur, et propter futuri eventus incertitudinem; I
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7548 Cor. X, 12: <i>qui se existimat stare, videat ne cadat</i>. Secundo
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7549 ne nos ingerentes persecutoribus, occasionem praestemus eis, ut
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7550 magis impii et noxii fiant; I Cor. X, v. 32: <i>sine offensione
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7551 estote Iudaeis, et gentibus, et Ecclesiae Dei</i>. Ponitur effectus
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7552 admirationis in populo, et primo ponitur admirandi occasio; secundo
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7553 ponitur ipsa admiratio; tertio admirationis ratio. Occasio autem
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7554 quaerendi et admirandi ponitur duplex. Prima quidem ex conditione
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7555 temporis, quia <i>proximum erat Pascha Iudaeorum</i>: in quo
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7556 recolitur memoria transitus Hebraeorum de Aegypto; Ex. XII, 11:
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7557 <i>est enim phase, idest transitus domini</i>. Addit autem
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7558 <i>Iudaeorum</i>, quia ipsum Pascha Iudaei male et indebite
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7559 celebrabant: nam quando devote Pascha celebramus, tunc dicitur
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7560 Pascha Dei, Is. I, 13: <i>solemnitates vestras non feram</i>.
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7561 Secunda vero ex concursu populi, quia <i>ascenderunt multi
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7562 Ierosolymam de regione</i>: nam, ut legitur Ex. XXIII, tribus
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7563 temporibus in anno, seu festivitatibus, filii Israel se debebant
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7564 domino praesentare, inter quae primum erat Pascha, et ideo magna
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7565 multitudo ascendebat Ierosolymam, ubi erat templum. Sed quia nondum
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7566 erat tempus Paschae, quo debebant ascendere, ideo Evangelista
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7567 consequenter causam ascensus assignat, subdens <i>ut sanctificarent
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7568 seipsos</i>: nullus enim audebat comedere agnum nisi mundus, et
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7569 ideo praeveniebant tempus Paschae, ut interim purificantes seipsos,
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7570 possent in Pascha agnum rite comedere. In quo datur nobis exemplum,
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7571 ut tempore quadragesimali ieiuniis et bonis operibus nos
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7572 purificemus, ut in Pascha rite sumamus corpus domini nostri.
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7573 Admiratio autem ponitur ex causa absentiae domini: et hoc est quod
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7574 dicit <i>quaerebant ergo Iesum</i>, non quidem ad honorandum, sed
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7575 ad occidendum, <i>et colloquebantur adinvicem in templo stantes:
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7576 quid putatis, quia non venit ad diem festum istum?</i> Sed
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7577 notandum, quod quando dies festus agitur sancte, semper dominus est
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7578 in die festo; Matth. c. XVIII, 20: <i>ubicumque fuerint duo vel
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7579 tres congregati in nomine meo, ibi sum in medio eorum</i>. Et ideo
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7580 nos congregati in domo Dei, quaeramus Iesum, mutuo nos consolando
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7581 et exorando ut veniat ad diem festum nostrum. Quando vero non
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7582 sancte agitur festum, tunc non venit Iesus; Is. I, 14: <i>Kalendas
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7583 vestras et solemnitates vestras odivit anima mea</i>. Ratio autem
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7584 admirationis et absentiae Iesu subditur quia <i>dederant pontifices
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7585 et Pharisaei mandatum, ut si quis cognoverit ubi sit</i>, scilicet
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7586 Iesus, <i>indicet, ut apprehendant eum</i>, scilicet ad occidendum.
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7587 Supra VIII, 21: <i>quaeritis me, et in peccato vestro
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7588 moriemini</i>. Sed, ut Augustinus dicit, nos qui scimus ubi
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7589 Christus est, quia ad dexteram patris, indicemus eis, ut sic utinam
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7590 apprehendant eum per fidem.</p>
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7591 <div class="centro"><br />
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7592 <p><a href="cih06.html"><img src="icons/ageretro.gif" width="19"
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7593 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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7594 <a href="cih12.html"><img src="icons/ageultra.gif" width="19"
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7595 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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7596 <br />
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7597 <hr />
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7598 <br />
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7599 <address>&copy; 2009 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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7600 hanc editionem<br />
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7601 Iura omnia asservantur<br />
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7602 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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7603 style="text-decoration=none">49644264</a></address>
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7604 </div>
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7605 </body>
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7606 </html>