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cod-al7b30_alalal-i67458.xml
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cod-al7b30_alalal-i67458.xml
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<teiHeader>
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<titleStmt>
<title>Articulus 26</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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<edition n="0.0.0-dev">
<title>Articulus 26</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bf" n="cod-al7b30">Paris 1894, v. 30</witness>
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<front>
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<body>
<div xml:id="alalal-i67458"><!-- l4d33a26 -->
<head xml:id="alalal-i67458-Hd1e99">Articulus 26</head>
<head xml:id="alalal-i67458-Hd1e101" type="question-title">Qualiter libellus repudii fuit
permissus?</head>
<p xml:id="alalal-i67458-d1e104">
<lb ed="#Bf" n="3"/>ARTICULUS XXAVI.
<lb ed="#Bf" n="4"/>Qualiter libellus repudii fuit
<lb ed="#Bf" n="5"/>permissus?
</p>
<p xml:id="alalal-i67458-d1e113">
<lb ed="#Bf" n="6"/>Secundo queritur, Qualiter fuit
libel<lb break="no" ed="#Bf" n="7"/>lus ille permissus ?
</p>
<p xml:id="alalal-i67458-d1e120">
<lb ed="#Bf" n="8"/>1. Aliter enim procedunt leges in
ju<lb break="no" ed="#Bf" n="9"/>dicio factorum exteriorum et causarum,
<lb ed="#Bf" n="10"/>et aliter in judicio conscientiae : quia in
<lb ed="#Bf" n="11"/>sausarum judicio dissimulatur minus
<lb ed="#Bf" n="12"/>malum, ne eveniat majus maluim
<lb ed="#Bf" n="13"/>in conscienia judiciv non : Deus autem
<lb ed="#Bf" n="14"/>judieat secundum conscientiam : ergo
<lb ed="#Bf" n="15"/>nulla lex ab ipso debuit dari, in qua
ali<lb break="no" ed="#Bf" n="16"/>quod malum permitteretur : ergo
vide<lb break="no" ed="#Bf" n="17"/>tur, quod si injusta est lex, non est data
<lb ed="#Bf" n="18"/>a Deo: si autem justa, quod non fuil
<lb ed="#Bf" n="19"/>permissio, sed potius lex ordinans et
obli<lb break="no" ed="#Bf" n="20"/>gans ad observandum.
</p>
<p xml:id="alalal-i67458-d1e152">
<lb ed="#Bf" n="21"/>2. Item, Chrysostomus super
Jad<lb break="no" ed="#Bf" n="22"/>theewm dicit : <quote xml:id="alalal-i67458-Qd1e158"> Permissum est a Moyse
<lb ed="#Bf" n="23"/>repudium, malum quidem, tamen licifum:
<lb ed="#Bf" n="24"/>hae ratione qua permiserunt Apostoli
<lb ed="#Bf" n="25"/>secundas nuptias propter incontinentiam
<lb ed="#Bf" n="26"/>hominum. </quote> Inde arguo, quod sicut
sc<lb break="no" ed="#Bf" n="27"/>cunde nuptiae sunt licite in Novo
Tesla<lb break="no" ed="#Bf" n="28"/>mento, ita repudium per libellum datum,
<lb ed="#Bf" n="29"/>fuit licitum in Veleri Testamento : ergo
<lb ed="#Bf" n="30"/>libellus ille fuil licitus.
</p>
<p xml:id="alalal-i67458-d1e179">
<lb ed="#Bf" n="31"/>3. Item, Judicium humanum precipue
<lb ed="#Bf" n="32"/>traditum a Deo, exemplatum est a Deo
<lb ed="#Bf" n="33"/>divino : sed ego video, quod si in
cau<lb break="no" ed="#Bf" n="34"/>sain trahebatur, sententia dabatur
seeun<lb break="no" ed="#Bf" n="35"/>dum judicium Domini pro viro, quod
di<lb break="no" ed="#Bf" n="36"/>miltere poterat uxorem, ei dato tali
h<lb break="no" ed="#Bf" n="37"/>bello. Cum igitur hoc judicium
informa<lb break="no" ed="#Bf" n="38"/>tum fuit a justitia quae exemplata fuit a
<lb ed="#Bf" n="39"/>justitia divina, ipsum judicium fuit
ju<lb break="no" ed="#Bf" n="40"/>stum : ergo et justus et licitus fuit libellus,
<lb ed="#Bf" n="41"/>et repudium et omnia quae sequebantur
<lb ed="#Bf" n="42"/>ex illo.
</p>
<p xml:id="alalal-i67458-d1e208">
<cb ed="#Bf" n="b"/>
<lb ed="#Bf" n="43"/>Ix contranium hujus est,
<lb ed="#Bf" n="44"/>1. Quod dicit Dominus, Matth. xrx, 8,
<lb ed="#Bf" n="45"/>quod <quote xml:id="alalal-i67458-Qd1e218">Moyses ad duritiam cordis vests
<lb ed="#Bf" n="46"/>permisié vobis dimittere uxores vestras,</quote>
<lb ed="#Bf" n="47"/>scilicet dare libellum repudii : sed quod
<lb ed="#Bf" n="48"/>propter duritiam cordis permiittitur,
sim<lb break="no" ed="#Bf" n="49"/>pliciter est injustum : ergo libellus ille
<lb ed="#Bf" n="50"/>simpliciter fuit injustus.
</p>
<p xml:id="alalal-i67458-d1e233">
<lb ed="#Bf" n="51"/>2. Item, Chrysostomus super
Mat<lb break="no" ed="#Bf" n="52"/>theum, v, 32 : <quote xml:id="alalal-i67458-Qd1e239"> Permisit Moyses dari
Ii<lb break="no" ed="#Bf" n="53"/>bellum repudit, ne per odium funderetur
<lb ed="#Bf" n="54"/>sanguis : permisit fieri mala, ne fierent
<lb ed="#Bf" n="55"/>pejora. </quote> Ex hoc aceipitur, quod dare
li<lb break="no" ed="#Bf" n="56"/>bellum fuit simpliciter malum : sed omne
<lb ed="#Bf" n="57"/>malum estillicilum : ergo videtur, quod
<lb ed="#Bf" n="58"/>illicita fuil datio libelli.
</p>
<p xml:id="alalal-i67458-d1e256">
<lb ed="#Bf" n="59"/>3. Item, Augustinus in Glossa super
<lb ed="#Bf" n="60"/>idem, et hoc ponitur hic in Lillera :
<lb ed="#Bf" n="61"/>
<quote xml:id="alalal-i67458-Qd1e264"> Seribit Moyses in Deuter. xxiv, Let 2,
<lb ed="#Bf" n="62"/>quod si uxor non placeat viro propter
<lb ed="#Bf" n="63"/>aliquam feeditalem, dimiltat eam : quod
<lb ed="#Bf" n="64"/>permissum dict exponit Christus propter
<lb ed="#Bf" n="65"/>duritiam maritorum, von ut concedatur
<lb ed="#Bf" n="66"/>dissidium, sed wt tollatur homicidium : </quote>
<lb ed="#Bf" n="67"/>et ex hoc sequitur idem quod prius.
</p>
<p xml:id="alalal-i67458-d1e280">
<lb ed="#Bf" n="68"/>Resvonsto. Puto hic esse dicendum
<lb ed="#Bf" n="69"/>salva ineliori sententia, quod libellus iste
<lb ed="#Bf" n="70"/>simpliciter fuit injustus, sicut etiam
in<lb break="no" ed="#Bf" n="71"/>justum fuit habere plures : secundum
au<lb break="no" ed="#Bf" n="72"/>tem tempus et congrucntiam hominum
<lb ed="#Bf" n="73"/>fuit justum. Ifoc autem videtur clici ex
<lb ed="#Bf" n="74"/>textu verborum Yomini nostri Jesu
<lb ed="#Bf" n="75"/>Christi, Matth. xix, 4 et sey., ubi
pre<lb break="no" ed="#Bf" n="76"/>mittit Dominus ante senlentiam de
re<lb break="no" ed="#Bf" n="77"/>pudio, qualiter Deus ab initio
crea<lb break="no" ed="#Bf" n="78"/>vil hominem masculum et feeminam, et
<lb ed="#Bf" n="79"/>quod essent duo im carne una, et quod
<lb ed="#Bf" n="80"/>Deus conjunxit homo non separaret, ef
<lb ed="#Bf" n="81"/>postea subinfert de libello repudii. Unde
<lb ed="#Bf" n="82"/>etiam super idem dicit Chysostomus,
<lb ed="#Bf" n="83"/>quod <quote xml:id="alalal-i67458-Qd1e316"> femina non debet cogitare nisi
<lb ed="#Bf" n="84"/>de uno masculo creato, sicut Deus ipse
<lb ed="#Bf" n="85"/>unum uni, eb unam uni creavit ab
mi<lb break="no" ed="#Bf" n="86"/>tio. </quote>
</p>
<p xml:id="alalal-i67458-d1e327">
<lb ed="#Bf" n="87"/>Dicendum ergo ad primum, quod lex
<lb ed="#Bf" n="88"/>illa Dei, sicut dicit Apostolus, ad Hebr.
<lb ed="#Bf" n="89"/>vu, 19, est imperfecta, et <quote xml:id="alalal-i67458-Qd1e335"
source="http://scta.info/resource/hebr7_19@1-5">nihil ad
per<lb break="no" ed="#Bf" n="90"/>fectum adduxit</quote> : sed dabatur secundum
<pb ed="#Bf" n="321"/>
<cb ed="#Bf" n="a"/>
<lb ed="#Bf" n="1"/>congruentiam temporis et personarum,
<lb ed="#Bf" n="2"/>ut tamquam pedagogus ad Christum
ad<lb break="no" ed="#Bf" n="3"/>duceret. Unde et multa bona significata
<lb ed="#Bf" n="4"/>ex ipsa uxoris dimissione eliciunt in
<lb ed="#Bf" n="5"/>Glossa super Deuteronomium Origenes
<lb ed="#Bf" n="6"/>et Gregorius : et ideo imperfecta habuit
<lb ed="#Bf" n="7"/>mandata, et dispensata pro tempore.
</p>
<p xml:id="alalal-i67458-d1e361">
<lb ed="#Bf" n="8"/>Ad id autem quod objectum est de
<lb ed="#Bf" n="9"/>Chrysostomo dicendum quod non est
si<lb break="no" ed="#Bf" n="10"/>mile nisi in incitante primo ad dationem
<lb ed="#Bf" n="11"/>legis, quia hic et ibi turpe est : sed hic
<lb ed="#Bf" n="12"/>turpe crudelitatis, et ibi turpe hbidinis.
</p>
<p xml:id="alalal-i67458-d1e374">
<lb ed="#Bf" n="13"/>Ad aliud dicendum, quod rectum
<lb ed="#Bf" n="14"/>principium unumquodque corrigit
secun<lb break="no" ed="#Bf" n="15"/>dum modum possibilem sibi, et non
se<lb break="no" ed="#Bf" n="16"/>cundum verissimam rectitudinem : et ita
<lb ed="#Bf" n="17"/>etiam facit judicium causarum quod
<lb ed="#Bf" n="18"/>exemplatur ab tpso : quia videtur mihi,
<lb ed="#Bf" n="19"/>quod istud fuit judiciale, non
caremo<lb break="no" ed="#Bf" n="20"/>niale principaliter, nec sacramentale,
<lb ed="#Bf" n="21"/>nec morale : et talia mutantur per
varie<lb break="no" ed="#Bf" n="22"/>tatem temporum et personarum : unde
<lb ed="#Bf" n="23"/>illa objectio non cogit, quod simpliciter
<lb ed="#Bf" n="24"/>fuit justum repudium.
</p>
<p xml:id="alalal-i67458-d1e403">
<lb ed="#Bf" n="25"/>Ad hoc autem quod in contrarium
ob<lb break="no" ed="#Bf" n="26"/>jicitur, dicendum quod sine dubio lex
<lb ed="#Bf" n="27"/>dictis de causis permisit repudium, et
<lb ed="#Bf" n="28"/>etiam lex Justiniana : et omnis lex
sem<lb break="no" ed="#Bf" n="29"/>per permisit repudium praeter legem
<lb ed="#Bf" n="30"/>Christi : in quo notatur legis Christi
<lb ed="#Bf" n="31"/>perfectio in sanclitate, pietate, et
casti<lb break="no" ed="#Bf" n="32"/>tate.
</p>
<p xml:id="alalal-i67458-d1e423">
<lb ed="#Bf" n="33"/>Unde ad objectum dicendum, quod
<lb ed="#Bf" n="34"/>duritia cordium tunc erat causa movens :
<lb ed="#Bf" n="35"/>sed tamen nisi fuisset utilitas, non
con<lb break="no" ed="#Bf" n="36"/>cessissct. Ejus autem utilitas superius
<lb ed="#Bf" n="37"/>exemplata est: et ideo secundum
tem<lb break="no" ed="#Bf" n="38"/>pus justus fuit libellus, licet non
simpli<lb break="no" ed="#Bf" n="39"/>citer.
</p>
<p xml:id="alalal-i67458-d1e441">
<lb ed="#Bf" n="40"/>Ad aliud dicendum, quod
Chrysosto<lb break="no" ed="#Bf" n="41"/>mus tangit causam incitantem seu
exci<lb break="no" ed="#Bf" n="42"/>tantem ad dandam legem judicialem :
<lb ed="#Bf" n="43"/>sed tamen oliam alia causa erat utilitatis
<lb ed="#Bf" n="44"/>que excusabat pro illo tempore.
</p>
<p xml:id="alalal-i67458-d1e455">
<lb ed="#Bf" n="45"/>Simmirer dicendum ad id quod dicit
<lb ed="#Bf" n="46"/>Augustinus,
</p>
<p xml:id="alalal-i67458-d1e462">
<lb ed="#Bf" n="47"/>Et per hoc patet solutio ad totum.
</p>
</div>
</body>
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