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cod-al7b29_alalal-g45287.xml
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cod-al7b29_alalal-g45287.xml
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<title>Articulus 8</title>
<author ref="#Albert">Albertus Magnus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<title>Articulus 8</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Be" n="cod-al7b29">Paris 1894, v. 29</witness>
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<front>
<div xml:id="starts-on">
<pb ed="#Be" n="226"/>
</div>
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<body>
<div xml:id="alalal-g45287"><!-- l4d9a8 -->
<head xml:id="alalal-g45287-Hd1e99">Articulus 8</head>
<head xml:id="alalal-g45287-Hd1e101" type="question-title">An malt percipiant corpus Christi ?</head>
<p xml:id="alalal-g45287-d1e104">
<lb ed="#Be" n="58"/>ARTICULUS VIII.
<lb ed="#Be" n="59"/>An malt percipiant corpus Christi ?
</p>
<p xml:id="alalal-g45287-d1e111">
<lb ed="#Be" n="60"/>Secundo queritur, An mali corpus
<lb ed="#Be" n="61"/>Christi percipiant ad suam
damnatio<lb break="no" ed="#Be" n="62"/>nem ?
</p>
<p xml:id="alalal-g45287-d1e120">
<lb ed="#Be" n="63"/>Videtur autem, quod non:
<lb ed="#Be" n="64"/>1. Ponamus enim, quod aliquis sit in
<lb ed="#Be" n="65"/>peccato mortali, et ignoret illud, hoc
<lb ed="#Be" n="66"/>enim possibile est. Inde sic procedo:
<lb ed="#Be" n="67"/>Ignorans morbum minus dispositus - est
<lb ed="#Be" n="68"/>ad sanitatem, quam sciens morbum
<lb ed="#Be" n="69"/>suum : ergo a quo non prolibetur
igno<lb break="no" ed="#Be" n="70"/>rans, ab eodem multo magis non
prohi<lb break="no" ed="#Be" n="71"/>betur sciens : sed ignoranter in peccato
<lb ed="#Be" n="72"/>mortali existens, non prohibetur : ergo
<lb ed="#Be" n="73"/>nec scienter existens in peccato a
corpo<lb break="no" ed="#Be" n="74"/>re Christi prohiberi debet.
</p>
<p xml:id="alalal-g45287-d1e150">
<lb ed="#Be" n="75"/>2. Item, Glossa super epistolam ad
Ro<lb break="no" ed="#Be" n="76"/>man.u, 4: <quote xml:id="alalal-g45287-Qd1e156"> Gravissime peccas, quia
<lb ed="#Be" n="77"/>ignoras. </quote> Ergo ignorantia potius facit
<lb ed="#Be" n="78"/>ad peccali aggravationem, quam ad
me<lb break="no" ed="#Be" n="79"/>dicinam : ergo iterum a quo arcetur
<lb ed="#Be" n="80"/>ignorans, non debet arceri sciens.
</p>
<p xml:id="alalal-g45287-d1e169">
<lb ed="#Be" n="81"/>3. Item, Dato etiam, quod ignorantia
<lb ed="#Be" n="82"/>excusct a tanto, et non a toto, sicut ab
<lb ed="#Be" n="83"/>omnibus dicitur, et scientia aggravet :
<lb ed="#Be" n="84"/>non se habebunt scientia et ignorantia ad
<lb ed="#Be" n="85"/>peccatum, nisi sicut circumstantiae :
er<lb break="no" ed="#Be" n="86"/>go per ipsas non distabit peccatum a
<lb ed="#Be" n="87"/>peccato in infinitum, sicut differunt
ve<lb break="no" ed="#Be" n="88"/>niale et mortale. Siergo in aliquo casu
<lb ed="#Be" n="89"/>ignorans non arcetur a communione, in
<lb ed="#Be" n="90"/>eodem peccato non debet prohiberi sciens,
<lb ed="#Be" n="91"/>ut videtur.
</p>
<p xml:id="alalal-g45287-d1e195">
<pb ed="#Be" n="227"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>4. Item, Alia via videtur concludi —
<lb ed="#Be" n="2"/>idem : quia quanto aliquis plus
infirma<lb break="no" ed="#Be" n="3"/>tur, tanto magis opus habet medicina, et
<lb ed="#Be" n="4"/>propter infirmitatem corporis a medicina
<lb ed="#Be" n="5"/>non arcetur : ergo similiter fit de
medici<lb break="no" ed="#Be" n="6"/>na spirituali, magis egrotus in peccato
<lb ed="#Be" n="7"/>precipue debet uli medicina : ergo
pre<lb break="no" ed="#Be" n="8"/>cipue debet uti communione in qua
con<lb break="no" ed="#Be" n="9"/>tinetur similis medicina.
</p>
<p xml:id="alalal-g45287-d1e221">
<lb ed="#Be" n="10"/>5. Item, Augustinus facit divisionem
<lb ed="#Be" n="11"/>bonorum scilicet in summa, quibus recte
<lb ed="#Be" n="12"/>vivitur, et quibus nemo male utitur : et
<lb ed="#Be" n="13"/>in media sine quibus recte vivi non
pot<lb break="no" ed="#Be" n="14"/>est, quibus tamen male uti potest: et in
<lb ed="#Be" n="15"/>infima, sine quibus recte vivi potest,
qui<lb break="no" ed="#Be" n="16"/>bus tamen bene uti potest. Et exemplum
<lb ed="#Be" n="17"/>primi dat virtutes, secundi vires anime
<lb ed="#Be" n="18"/>rationalis, tertii autem species
quorum<lb break="no" ed="#Be" n="19"/>libet corporum. Cum corpus Christi non
<lb ed="#Be" n="20"/>possit esse nisi de primis bonis, eo quod
<lb ed="#Be" n="21"/>ipsum non est inferius aliquo bono
<lb ed="#Be" n="22"/>creator, videtur quod corpore Christi
<lb ed="#Be" n="23"/>nullus male uti potest : ergo nec
pecca<lb break="no" ed="#Be" n="24"/>tor : quo autem quis bene utitur, eo non
<lb ed="#Be" n="25"/>peccat: ergo peccator non peccat,
su<lb break="no" ed="#Be" n="26"/>mendo corpus Christi.
</p>
<p xml:id="alalal-g45287-d1e260">
<lb ed="#Be" n="27"/>6. Item, Major est divinitas Christi,
<lb ed="#Be" n="28"/>quam corpus ejus vel humanitas ipsius :
<lb ed="#Be" n="29"/>sed a deitatis accessu non prohibetur,
<lb ed="#Be" n="30"/>sed potius monetur ad hoc: nec etiam
<lb ed="#Be" n="31"/>ipsa deitas se subtrahit ei, imo continet
<lb ed="#Be" n="32"/>eum, et in eo est, ut prius, essentialiter,
<lb ed="#Be" n="33"/>presentialiter, et potentialiter : ergo
vi<lb break="no" ed="#Be" n="34"/>detur, quod multo minus arcendus sit a
<lb ed="#Be" n="35"/>communionecorporiset sanguinis Christi.
</p>
<p xml:id="alalal-g45287-d1e282">
<lb ed="#Be" n="36"/>7. Item, Si propter peecatum aliquis
<lb ed="#Be" n="37"/>arcetur a communione, tunc videtur
se<lb break="no" ed="#Be" n="38"/>qui, quod nullo modo homo
permitten<lb break="no" ed="#Be" n="39"/>dus sit communicare : quia sicut dicitur,
<lb ed="#Be" n="40"/>Eccle. ix, 1: Nescié home utrum amore
<lb ed="#Be" n="41"/>an odio dignus sit. Ergo dubitat : dubius
<lb ed="#Be" n="42"/>aulem non se debet committere
discrimi<lb break="no" ed="#Be" n="43"/>ni: ergo non debet communicare, quod
<lb ed="#Be" n="44"/>nulius dicit: ergo nee peccator aliquis—
<lb ed="#Be" n="45"/>est a communione arcendus.
</p>
<p xml:id="alalal-g45287-d1e307">
<lb ed="#Be" n="46"/>8. Item, Ad idem objicitur alio modo
<lb ed="#Be" n="47"/>sic: Qui indigne accedit, indignus
acce<lb break="no" ed="#Be" n="48"/>dit, et non convertitur: ergo indignum
<lb ed="#Be" n="49"/>accedere sequitur ad indigne acedere : in
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="50"/>talibus autem accidens quod sequitur ad
<lb ed="#Be" n="51"/>antecedens, sequitur ad consequens,
<lb ed="#Be" n="52"/>precipue in accidentibus individuis :
<lb ed="#Be" n="53"/>sicut si homo est albus, animal est
al<lb break="no" ed="#Be" n="54"/>bum :ergo si accedens indigne, peccat
<lb ed="#Be" n="55"/>mortaliter : et indignus accedens, peccat
<lb ed="#Be" n="56"/>mortaliter : sed hoc est falsum: quia
<lb ed="#Be" n="57"/>secundum hoc ignoranter accedens in
<lb ed="#Be" n="58"/>peccato mortali, peccat mortaliter : ergo
<lb ed="#Be" n="59"/>ethoc falsum, quod indigne accedens
<lb ed="#Be" n="60"/>peccat mortaliter.
</p>
<p xml:id="alalal-g45287-d1e344">
<lb ed="#Be" n="61"/>9. Item, Album et non apparens verius
<lb ed="#Be" n="62"/>participat albedinem, quam apparens
al<lb break="no" ed="#Be" n="63"/>bum et non existens : credens autem se
<lb ed="#Be" n="64"/>in mortali peccato esse, non autem
exi<lb break="no" ed="#Be" n="65"/>stens, et existens in peccato, nec tamen
<lb ed="#Be" n="66"/>credens se esse, habent sesicut in
veri<lb break="no" ed="#Be" n="67"/>tate album non apparens, et apparens
<lb ed="#Be" n="68"/>album non autem existens: ergo cum
<lb ed="#Be" n="69"/>verius sit in peccato existens et non
cre<lb break="no" ed="#Be" n="70"/>dens, quam credens et non existens : et
<lb ed="#Be" n="71"/>cum existens et non credens non
arcea<lb break="no" ed="#Be" n="72"/>tur, videtur quod credens et non
exi<lb break="no" ed="#Be" n="73"/>stens non arceri debet: et sic nullus
acce<lb break="no" ed="#Be" n="74"/>dendo fit indignus : et sic nullus
arcen<lb break="no" ed="#Be" n="75"/>dus esset, ut videtur.
</p>
<p xml:id="alalal-g45287-d1e379">
<lb ed="#Be" n="76"/>SED CONTRA
<lb ed="#Be" n="77"/>1. Qui indigne accedil,indignus accedit,
<lb ed="#Be" n="78"/>sed non convertitur : ergo cum opposito
<lb ed="#Be" n="79"/>antecedentis verificatur consequens :
er<lb break="no" ed="#Be" n="80"/>go aliquis accedit indignus, et non
indi<lb break="no" ed="#Be" n="81"/>gne : hoc autem non potest esse nisi non
<lb ed="#Be" n="82"/>habens conscientiam peccati, et tamen
<lb ed="#Be" n="83"/>existens in peccato: ergo talis non est
<lb ed="#Be" n="84"/>arcendus a communione, cum tamen
in<lb break="no" ed="#Be" n="85"/>digne accedens arcendus sit.
</p>
<p xml:id="alalal-g45287-d1e403">
<lb ed="#Be" n="86"/>2. Item, Peccaret graviter, qui corpus
<lb ed="#Be" n="87"/>Christi projiceret in lutum: ergo cum
<lb ed="#Be" n="88"/>vilius lutum sit spirituale quam
corpora<lb break="no" ed="#Be" n="89"/>le, multo magis peccat projiciens in
la<lb break="no" ed="#Be" n="90"/>trinam spiritualem quam _ corporalem :
<lb ed="#Be" n="91"/>latrina autem spiritualis est peccator non
<lb ed="#Be" n="92"/>peenitens : ergo talis peccat sumendo
Eu<lb break="no" ed="#Be" n="93"/>charistiam.
</p>
<p xml:id="alalal-g45287-d1e423">
<lb ed="#Be" n="94"/>3. Item, Existens in peccato mortali
<lb ed="#Be" n="95"/>scienter, et non poenitens, etiam
prohi<lb break="no" ed="#Be" n="96"/>betur a contactu altaris : ergo multo
<lb ed="#Be" n="97"/>magis arcendus est a communione
cor<lb break="no" ed="#Be" n="98"/>poris et sanguinis Domini.
</p>
<p xml:id="alalal-g45287-d1e436">
<pb ed="#Be" n="228"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>4. Item, Joan. xut, 27, de Juda
dici<lb break="no" ed="#Be" n="2"/>tur, quod erat in proposito peccandi,
<lb ed="#Be" n="3"/>
<quote xml:id="alalal-g45287-Qd1e449">et post buccellam, introivit in eum
Sa<lb break="no" ed="#Be" n="4"/>tanas</quote> : ergo communio auxit in eo
pec<lb break="no" ed="#Be" n="5"/>catum : ergo non debet communicare.
</p>
<p xml:id="alalal-g45287-d1e458">
<lb ed="#Be" n="6"/>5. Item, Luc. xvin, 13, laudatur
Pu<lb break="no" ed="#Be" n="7"/>blicamus, quia <quote xml:id="alalal-g45287-Qd1e464">nolebat nec oculos ad
ce<lb break="no" ed="#Be" n="8"/>lum levare</quote> : ergo multo magis
laudare<lb break="no" ed="#Be" n="9"/>tur si non communicaret : quia in
infini<lb break="no" ed="#Be" n="10"/>tum majoris dignitatis est corpus Christi
<lb ed="#Be" n="11"/>quam ceelum : et tamen ille Publicanus
<lb ed="#Be" n="12"/>fuit poenitens : ergo multo magis si debet
<lb ed="#Be" n="13"/>abstrahere peccator non poenitens a
com<lb break="no" ed="#Be" n="14"/>munione.
</p>
<p xml:id="alalal-g45287-d1e483">
<lb ed="#Be" n="15"/>Juxtra hoc ulterius queritur de eo
cu<lb break="no" ed="#Be" n="16"/>jus peccatum est occultum, et non habet
<lb ed="#Be" n="17"/>gratiam ut proponat dimittere, utrum in
<lb ed="#Be" n="18"/>Pascha debeat communicare ?
</p>
<p xml:id="alalal-g45287-d1e494">
<lb ed="#Be" n="19"/>Videtur, quod sic : quia
<lb ed="#Be" n="20"/>1. Cum preceptum sit omnibus
fideli<lb break="no" ed="#Be" n="21"/>bus communicare, tunc etiam facere
<lb ed="#Be" n="22"/>confessionem tenetur et communicare
<lb ed="#Be" n="23"/>iste, et scandalizat Ecclesiam si non
<lb ed="#Be" n="24"/>communicat : tenetur autem non
scan<lb break="no" ed="#Be" n="25"/>dalizare : ergo tenetur communicare, ut
<lb ed="#Be" n="26"/>videtur.
</p>
<p xml:id="alalal-g45287-d1e514">
<lb ed="#Be" n="27"/>2. Item, Si non communicat, per hoc
<lb ed="#Be" n="28"/>proditur peccatum suum, et efficitur
in<lb break="no" ed="#Be" n="29"/>famis. Dicit autem Hieronymus, quod
<lb ed="#Be" n="30"/>crudelis est qui famam negligit: ergo
<lb ed="#Be" n="31"/>cum non possit retinere famam nisi
com<lb break="no" ed="#Be" n="32"/>municando, videtur quod debeat
com<lb break="no" ed="#Be" n="33"/>municare.
</p>
<p xml:id="alalal-g45287-d1e532">
<lb ed="#Be" n="34"/>3. Item, Habens peccatum non
noto<lb break="no" ed="#Be" n="35"/>rium potest predicare si sit necesse, et
<lb ed="#Be" n="36"/>alios quosdam spirituales actus facere :
<lb ed="#Be" n="37"/>ergo asimili videtur etiam, quod
com<lb break="no" ed="#Be" n="38"/>municare.
</p>
<p xml:id="alalal-g45287-d1e545">
<lb ed="#Be" n="39"/>SED CONTRA :
<lb ed="#Be" n="40"/>1. Peccatum Jude fuit notorium, et
<lb ed="#Be" n="41"/>tamen dicitur, quod post buccellam,
in<lb break="no" ed="#Be" n="42"/>troivit in eam Satanas : ergo
communi<lb break="no" ed="#Be" n="43"/>cans in peccato occulto peccat
mortali<lb break="no" ed="#Be" n="44"/>ter, ut videtur.
</p>
<p xml:id="alalal-g45287-d1e562">
<lb ed="#Be" n="45"/>2. Item, I ad Corinth. x, 21: <quote xml:id="alalal-g45287-Qd1e566"
source="http://scta.info/resource/Icor10_21">Non
pot<lb break="no" ed="#Be" n="46"/>estis mense Domini participes esse et men-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="47"/>se daemoniorum</quote>. Peccator autem occultus
<lb ed="#Be" n="48"/>particeps est mense daemoniorum. Ergo
<lb ed="#Be" n="49"/>non debet participare mense Domini.
</p>
<p xml:id="alalal-g45287-d1e580">
<lb ed="#Be" n="50"/>Sotvtio. Dicendum, quod existens in
<lb ed="#Be" n="51"/>peccato mortali et scienter, non debet
<lb ed="#Be" n="52"/>communicare aliqua ratione, etiamsi per
<lb ed="#Be" n="53"/>excommunicationem cogeretur : quia
in<lb break="no" ed="#Be" n="54"/>dignus est et indigne accedit, ut Judas :
<lb ed="#Be" n="55"/>et hoc satis confirmatur ex duobus
ver<lb break="no" ed="#Be" n="56"/>bis, I ad Corinth. x1, 29, ubi in uno loco
<lb ed="#Be" n="57"/>dicit :<quote xml:id="alalal-g45287-Qd1e599"
source="http://scta.info/resource/Icor11_29@1-11"> Qui enim manducat et bibit
indi<lb break="no" ed="#Be" n="58"/>gne, judicium sibi manducat et bibit.</quote>
<lb ed="#Be" n="59"/>Et in alio loco dicit, ¥. 27: <quote xml:id="alalal-g45287-Qd1e606"
source="http://scta.info/resource/Icor11_27@10-15">Reus erit
<lb ed="#Be" n="60"/>corporis et sanguinis Domini</quote>. Et Glossa
<lb ed="#Be" n="61"/>distinguit ibi triplicem indignitatem,
sci<lb break="no" ed="#Be" n="62"/>licet quod indignus est qui non credit :
<lb ed="#Be" n="63"/>aut qui aliter celebrat sacramentaliter,
<lb ed="#Be" n="64"/>quam institutum sit: aut qui indevotus
<lb ed="#Be" n="65"/>accedit.
</p>
<p xml:id="alalal-g45287-d1e623">
<lb ed="#Be" n="66"/>Et accipitur numerus harum
indigni<lb break="no" ed="#Be" n="67"/>tatum sic : Duo sunt qua: faciunt
di<lb break="no" ed="#Be" n="68"/>enum, et tertium est effectus utriusque.
<lb ed="#Be" n="69"/>Primum est fides, quae est fundamentum
<lb ed="#Be" n="70"/>wedificii spiritualis : et a privatione hujus
<lb ed="#Be" n="71"/>sumitur indignitas prima. Secundum est
<lb ed="#Be" n="72"/>charitas operosa et implens legem. Ad
<lb ed="#Be" n="73"/>Roman. xiii, 10 : <quote xml:id="alalal-g45287-Qd1e642"
source="http://scta.info/resource/rom13_10@6-10">Plenitudo legis est
di<lb break="no" ed="#Be" n="74"/>lectio</quote>. Et ab hujus privatione sumitur
in<lb break="no" ed="#Be" n="75"/>dignitas tertia, quee est cum aliquis
in<lb break="no" ed="#Be" n="76"/>devotus accedit: indevotio enim ponit
<lb ed="#Be" n="77"/>hic remorsum conscientiae ex peccato
<lb ed="#Be" n="78"/>existente vel credito in conscientia cum
<lb ed="#Be" n="79"/>proposito non recedendi a peccato illo.
<lb ed="#Be" n="80"/>Tertium quod est effectus utriusque,
<lb ed="#Be" n="81"/>est unio et consensus cum corpore
<lb ed="#Be" n="82"/>Christi mystico : qui enim communicat,
<lb ed="#Be" n="83"/>communis est, et a communione
capi<lb break="no" ed="#Be" n="84"/>tis accipit refectionem : eta privatione
<lb ed="#Be" n="85"/>hujus sumitur secunda indignitas, quae
<lb ed="#Be" n="86"/>est in schismaticis, qui non servant
ri<lb break="no" ed="#Be" n="87"/>tum statutum in sacramentis
celebran<lb break="no" ed="#Be" n="88"/>dis a Domino [et ab Ecclesia.
</p>
<p xml:id="alalal-g45287-d1e678">
<lb ed="#Be" n="89"/>His habitis,
<lb ed="#Be" n="90"/>Dicendum ad primum, quod ignorantia
<lb ed="#Be" n="91"/>duplex est, ut dictum est in libro
secun<lb break="no" ed="#Be" n="92"/>do Sententiarum 4, universalis, et parti-
<pb ed="#Be" n="229"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>cularis : sive juris, et facti. Ignorantia
<lb ed="#Be" n="2"/>autem particularis excusat a toto, et talis
<lb ed="#Be" n="3"/>est in eo qui sentit quod peccavit,
reco<lb break="no" ed="#Be" n="4"/>gitando annos suos in amaritudine
ani<lb break="no" ed="#Be" n="5"/>mie suae, et aliquid remansit oblitum,
<lb ed="#Be" n="6"/>quod tamen forte si recoleret non
di<lb break="no" ed="#Be" n="7"/>mitteret : objectio autem procedit de
<lb ed="#Be" n="8"/>ignorantia juris, et ideo non valet. Vel
<lb ed="#Be" n="9"/>dicatur melius, quod licet ignorans
exi<lb break="no" ed="#Be" n="10"/>stens in peccato minus sit dispositus ad
<lb ed="#Be" n="11"/>sanitatem, magis tamen idoneus est ad
<lb ed="#Be" n="12"/>actum communicandi, propterea quod
<lb ed="#Be" n="13"/>noncontemnit, sed credens se esse
con<lb break="no" ed="#Be" n="14"/>temnit : et ideo eo ipso efficitur
indi<lb break="no" ed="#Be" n="15"/>genus.
</p>
<p xml:id="alalal-g45287-d1e726">
<lb ed="#Be" n="16"/>Ad aliud dicendum, quod gravissime,
<lb ed="#Be" n="17"/>id est, periculosissime peccat ignorans :
<lb ed="#Be" n="18"/>quia non querit medicum :
<lb ed="#Be" n="19"/>contemptus non est par, quia in
igno<lb break="no" ed="#Be" n="20"/>rante nullus est, sed in opinante magnus
<lb ed="#Be" n="21"/>contemptus est.
</p>
<p xml:id="alalal-g45287-d1e742">
<lb ed="#Be" n="22"/>Ad aliud dicendum, quod scientia et
<lb ed="#Be" n="23"/>ignorantia secundum se considerata, non
<lb ed="#Be" n="24"/>faciunt istam differentiam peccatorum :
<lb ed="#Be" n="25"/>sed potius contemptus adjunctus
scien<lb break="no" ed="#Be" n="26"/>tiae, qui est novum genus peccati: et
<lb ed="#Be" n="27"/>ideo non attribuitur hoc scientiae nisi per
<lb ed="#Be" n="28"/>accidens.
</p>
<p xml:id="alalal-g45287-d1e761">
<lb ed="#Be" n="29"/>Ad aliud dicendum, quod etiam illud
<lb ed="#Be" n="30"/>in simili falsum est: quia tanta potest
<lb ed="#Be" n="31"/>esse vis morbi, quod non datur
medici<lb break="no" ed="#Be" n="32"/>na purgativa, sed tantum preservatur ab
<lb ed="#Be" n="33"/>omnibus natura nocivis, et confortatur
<lb ed="#Be" n="34"/>ad pugnam morbi sustinendam : et ita
<lb ed="#Be" n="35"/>fit peccatori : consulitur enim peccatori,
<lb ed="#Be" n="36"/>quod abstineat ab omnibus peccatis, vel
<lb ed="#Be" n="37"/>saltem quibusdam, et faciat interim
quid<lb break="no" ed="#Be" n="38"/>quid boni potest, ut Deus cor suum
illu<lb break="no" ed="#Be" n="39"/>stret.
</p>
<p xml:id="alalal-g45287-d1e787">
<lb ed="#Be" n="40"/>Adhuc autem, Etiamsi sic esset de
<lb ed="#Be" n="41"/>morbo corporali, non tamen oporteret,
<lb ed="#Be" n="42"/>quod sic omnino esset de morbo
spiri<lb break="no" ed="#Be" n="43"/>tuali : quia non omnino se habet
medi<lb break="no" ed="#Be" n="44"/>cina ad morbum spiritualem, sicut se
<lb ed="#Be" n="45"/>habet ad morbum corporalem: et hoc
<lb ed="#Be" n="46"/>quidem a principio libri determinatum
<lb ed="#Be" n="47"/>est : quia spiritualis operatur tantum vo-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="48"/>luntate, corporalis autem necessitate cum
<lb ed="#Be" n="49"/>natura. Et ideo accipiendo corporalem
<lb ed="#Be" n="50"/>medicinam, si bona est, et recte data,
<lb ed="#Be" n="51"/>non incidit in aliud genus morbi: sed
<lb ed="#Be" n="52"/>accipiendo spiritualem medicinam, cum
<lb ed="#Be" n="53"/>libera sit voluntas, et contemnere possit
<lb ed="#Be" n="54"/>per indevotionem preparationis, in
no<lb break="no" ed="#Be" n="55"/>vum genus peccati potest incidere: et
<lb ed="#Be" n="56"/>sibi efficitur malum quod in se est
bo<lb break="no" ed="#Be" n="57"/>num, ut dicit Augustinus in Sittera
<lb ed="#Be" n="58"/>ejusdem capituli.
</p>
<p xml:id="alalal-g45287-d1e833">
<lb ed="#Be" n="59"/>Ad aliud dicendum, quod licet corpus
<lb ed="#Be" n="60"/>Christi sit majus bonum omni bono
cre<lb break="no" ed="#Be" n="61"/>ato, pracipue secundum quod estin
sa<lb break="no" ed="#Be" n="62"/>cramento, quia ibi est per corpus et
ani<lb break="no" ed="#Be" n="63"/>mam et deitatem : non tamen
opor<lb break="no" ed="#Be" n="64"/>tet, quod eodem modo se habeat ad
ac<lb break="no" ed="#Be" n="65"/>ctum liberi arbitrii ordinandum, sicut
fa<lb break="no" ed="#Be" n="66"/>eit virtus. Unde quod virtus dicitur
<lb ed="#Be" n="67"/>summum bonum, hoc non est
intelli<lb break="no" ed="#Be" n="68"/>gendum simpliciter, sed secundum
com<lb break="no" ed="#Be" n="69"/>parationem ad actus bone vite in his
<lb ed="#Be" n="70"/>que bona participative dicuntur : quod
<lb ed="#Be" n="71"/>etiam dicitur, quo recte vivitur, et nemo
<lb ed="#Be" n="72"/>male utitur, hoc non est ex hoc quod
<lb ed="#Be" n="73"/>sit summum bonum, sed ex hoc quod
<lb ed="#Be" n="74"/>informando ordinat et perficit liberum
<lb ed="#Be" n="75"/>arbitriam in bonum: et hoc modo non
<lb ed="#Be" n="76"/>informat liberum arbitrium Christus
per<lb break="no" ed="#Be" n="77"/>ceptus in sacramento, et ideo usus
bo<lb break="no" ed="#Be" n="78"/>ni nobis potest csse malus: et hoc non
<lb ed="#Be" n="79"/>impedit quin sit majus bonum quam
vir<lb break="no" ed="#Be" n="80"/>tus.
</p>
<p xml:id="alalal-g45287-d1e883">
<lb ed="#Be" n="81"/>Av atiup dicendum, quod divinitas
<lb ed="#Be" n="82"/>Christi major est humanitate Christi, sed
<lb ed="#Be" n="83"/>non est contemptus aliquis respectu
con<lb break="no" ed="#Be" n="84"/>tinentia et presentiae deitatis in nobis,
<lb ed="#Be" n="85"/>sed potius est de poena imperfectionis
<lb ed="#Be" n="86"/>nature create indigentis Creatore ut
<lb ed="#Be" n="87"/>eam contineat et conservet : sed
respe<lb break="no" ed="#Be" n="88"/>ctu humanitatis ordinamur per
volunta<lb break="no" ed="#Be" n="89"/>tem quae libertatem habet, et ideo
con<lb break="no" ed="#Be" n="90"/>temnere potest.
</p>
<p xml:id="alalal-g45287-d1e907">
<lb ed="#Be" n="91"/>Ad Autup dicendum, quod hoc non
<lb ed="#Be" n="92"/>sequitur : quia cum dicitur, Nescit homo
<lb ed="#Be" n="93"/>ufrum amore an odio dignus sit* : hoc
<lb ed="#Be" n="94"/>intelligitur de scientia recta quae est in-
<pb ed="#Be" n="230"/>
<cb ed="#Be" n="a"/>
<lb ed="#Be" n="1"/>fallibilis per devotionem. Cum autem
<lb ed="#Be" n="2"/>dicitur credens se esse in peccato mortali
<lb ed="#Be" n="3"/>el non existens, sumitur credens pro eo
<lb ed="#Be" n="4"/>qui habet aliqua signa et aliquam
ratio<lb break="no" ed="#Be" n="5"/>nem qua timet se esse in peccato : et ideo
<lb ed="#Be" n="6"/>patet, quod non sequitur, quod propter
<lb ed="#Be" n="7"/>hoe omnis homo arcendus sit a
commu<lb break="no" ed="#Be" n="8"/>nione,
</p>
<p xml:id="alalal-g45287-d1e940">
<lb ed="#Be" n="9"/>Ad aliud dicendum, quod cum
con<lb break="no" ed="#Be" n="10"/>venientia sit inter antecedens et
conse<lb break="no" ed="#Be" n="11"/>quens, et postea accidens participatum
<lb ed="#Be" n="12"/>ab anlecedente infertur de consequente,
<lb ed="#Be" n="13"/>non oOportet, quod consequens participet
<lb ed="#Be" n="14"/>Ulud nisi pro tanto quo participatur ab
<lb ed="#Be" n="15"/>antecedente : ut cum dicitur, Si homo
<lb ed="#Be" n="16"/>est albus, animal est album, non
sequi<lb break="no" ed="#Be" n="17"/>tur quod animal sit album in ambitu
<lb ed="#Be" n="18"/>suae communitatis et pradicationis, sed
<lb ed="#Be" n="19"/>animal quod est homo albus. Ita etiam
<lb ed="#Be" n="20"/>hic est cum dicitur, Qui indigne accedit,
<lb ed="#Be" n="21"/>indignus accedit : et postea infertur,
in<lb break="no" ed="#Be" n="22"/>digne accedens peccat mortaliter : ergo
<lb ed="#Be" n="23"/>et accedens indignus : non oportet, quod
<lb ed="#Be" n="24"/>hoc verum sit generaliter, sed pro eo
in<lb break="no" ed="#Be" n="25"/>digno tantum, quiindigne accedendo fuit
<lb ed="#Be" n="26"/>indignus. Unde cum postea infertur
con<lb break="no" ed="#Be" n="27"/>clusio, quod non generaliter sit verum
<lb ed="#Be" n="28"/>consequens : ergo nee antecedens : patet,
<lb ed="#Be" n="29"/>quod nihil valet argumentatio : et tale
<lb ed="#Be" n="30"/>argumentum, indignus indigne
acceden<lb break="no" ed="#Be" n="31"/>do factus indignus peccat mortaliter :
er<lb break="no" ed="#Be" n="32"/>go similiter indignus peccat mortaliter :
<lb ed="#Be" n="33"/>imcidit fallacia sive peccatum secundum
<lb ed="#Be" n="34"/>locum sophisticum consequentis.
</p>
<p xml:id="alalal-g45287-d1e1000">
<lb ed="#Be" n="35"/>Ad tLtimum dicendum, quod hoc bene
<lb ed="#Be" n="36"/>sequeretur si aliud peccatum nove
indi<lb break="no" ed="#Be" n="37"/>gnitatis non causaretur ex hoc quod
ac<lb break="no" ed="#Be" n="38"/>cedit cum credulitate peceati: sicut non
<lb ed="#Be" n="39"/>causatur albedo aliqua ex apparentia
al<lb break="no" ed="#Be" n="40"/>bedinis. Patet autem ex superius habitis,
<lb ed="#Be" n="41"/>quod novum peccatum causatur : et ideo
<lb ed="#Be" n="42"/>non valet argumentatio illa.
</p>
<p xml:id="alalal-g45287-d1e1020">
<lb ed="#Be" n="43"/>Ad id quod ulterius queritur,
dicen<lb break="no" ed="#Be" n="44"/>dum quod habens remorsum conscientie
<lb ed="#Be" n="45"/>cum proposito non dimittendi peccatum,
<lb ed="#Be" n="46"/>nullo modo debet sumere Eucharistiam.
</p>
<p xml:id="alalal-g45287-d1e1031">
<lb ed="#Be" n="47"/>Ad id autem quod primo objicitur in
<lb ed="#Be" n="48"/>contrarium, dicendum, quod non com-
<cb ed="#Be" n="b"/>
<lb ed="#Be" n="49"/>municare cum tali proposito, est de
<lb ed="#Be" n="50"/>veritate vite qua propter scandalum non
<lb ed="#Be" n="51"/>est dimittenda.
</p>
<p xml:id="alalal-g45287-d1e1047">
<lb ed="#Be" n="52"/>Si autem objicitur, quod ipse in tali
<lb ed="#Be" n="53"/>statu est perplexus : dicendum, quod
<lb ed="#Be" n="54"/>hoc non est verum : quia alias facere
<lb ed="#Be" n="55"/>potest, quod evadat peccatum, scilicct
<lb ed="#Be" n="56"/>dolendo de peccato cum proposito
emen<lb break="no" ed="#Be" n="57"/>dandi : si enim fecerit quod in se est,
<lb ed="#Be" n="58"/>Deus infundet sibi gratiam, et tunc
pot<lb break="no" ed="#Be" n="59"/>est communicare.
</p>
<p xml:id="alalal-g45287-d1e1067">
<lb ed="#Be" n="60"/>Ad aliud dicendum, quod ipse non
<lb ed="#Be" n="61"/>per hoc se prodit : quia multe sunt
cau<lb break="no" ed="#Be" n="62"/>se quibus differtur communio, vel etiam
<lb ed="#Be" n="63"/>quibus aliquis se subtrahit a
communio<lb break="no" ed="#Be" n="64"/>ne, scilicet immunditia corporalis,
hu<lb break="no" ed="#Be" n="65"/>militas, et multe alie cause.
</p>
<p xml:id="alalal-g45287-d1e1083">
<lb ed="#Be" n="66"/>Si autem objicitur: Ponamus, quod
<lb ed="#Be" n="67"/>Prelatus _precipiat, quod omnes
com<lb break="no" ed="#Be" n="68"/>municent. Dico, quod tale praceptum
<lb ed="#Be" n="69"/>nullum est: quia est illicitum aperte :
<lb ed="#Be" n="70"/>sed preecipere potest ut omnes se
praepa<lb break="no" ed="#Be" n="71"/>rent ad communionem : et tune bene
<lb ed="#Be" n="72"/>concedendum esse videtur, quod ille qui
<lb ed="#Be" n="73"/>se non preparaverit, peccatum ommis—
<lb ed="#Be" n="74"/>sionis incurrit.
</p>
<p xml:id="alalal-g45287-d1e1106">
<lb ed="#Be" n="75"/>Ad aliud dicendum, quod non est
si<lb break="no" ed="#Be" n="76"/>mile de aliis actibus, et de actu
commu<lb break="no" ed="#Be" n="77"/>nionis : alii enim actus sunt super
mem<lb break="no" ed="#Be" n="78"/>bra Christi quae indigent diversis quae
<lb ed="#Be" n="79"/>pro tempore possunt suppleri ab his qui
<lb ed="#Be" n="80"/>non sunt idonei. In communione autem
<lb ed="#Be" n="81"/>percipitur ipse Dominus, et ideo
maxi<lb break="no" ed="#Be" n="82"/>ma idoneilas requiritur, et ideo non
ido<lb break="no" ed="#Be" n="83"/>neus peccat communicando, ut dictum
<lb ed="#Be" n="84"/>est.
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