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ahsh-l3p2in3t2s1q2t2d1c2.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 1, C. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 1, C. 2</title>
<date when="2017-10-16">October 16, 2017</date>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in3t2s1q2t2d1c2">
<head xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 1, C. 2</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Hd1e105" type="question-title">DE CONTINENTIA ET INTENTIONE SECUNDI MANDATI.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e108">
<lb ed="#Qd"/>Postea quaeritur de continentia et intentione
<lb ed="#Qd"/>istius mandati. Et circa hoc quaeruntur
<lb ed="#Qd"/>duo:
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Primo, quid est nomen quod prohibetur hic
<lb ed="#Qd"/>assumi in vanum;
<lb ed="#Qd"/>secundo, quid est nomen assumere in vanum.
</p>
<div xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Dd1e126" type="articulus">
<head xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Hd1e128">ARTICULUS I</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Hd1e131" type="question-title">Quid est nomen quod hic prohibetur assumi in vanum.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e134">
<lb ed="#Qd"/>Quantum ad primum obicitur: I. 1. et videtur,
<lb ed="#Qd"/>cum non dicatur hic nomen Dei cum aliqua
<lb ed="#Qd"/>determinatione, quod accipiatur generaliter; sed
<lb ed="#Qd"/>sunt nomina suae potentiae, suae veritatis, suae
<lb ed="#Qd"/>bonitatis; ergo hic prohibetur assumptio in va<lb ed="#Qd"/>num
de nomine potentiae et bonitatis, et non
<lb ed="#Qd"/>solum de nomine veritatis. — Contrarium<!--e--> huius
<lb ed="#Qd"/>videtur per <name ref="#Augustine">Augustinum</name><!--2-->, qui distinguit quod
<lb ed="#Qd"/>primum mandatum pertinet ad reverentiam maie<lb ed="#Qd"/>statis,
secundum ad reverentiam veritatis, ter<lb ed="#Qd"/>tium
ad reverentiam bonitatis; non ergo sumitur
<lb ed="#Qd"/>hic<!--f--> nomen pro nomine potentiae et bonitatis,
<lb ed="#Qd"/>sed solum pro nomine veritatis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e168">
<lb ed="#Qd"/>2. Sed videtur quod sumatur pro nomine po<lb ed="#Qd"/>testatis.
<title>Psalmus</title><!--3-->: <quote>In multitudine virtutis tuae
<lb ed="#Qd"/>mentientur tibi inimici tui</quote>. Sicut ergo contingit<!--g-->
<lb ed="#Qd"/>mentiri contra nomen veritatis, ita contra nomen
<lb ed="#Qd"/>potestatis; sed, sic assumpto nomine potestatis,
<lb ed="#Qd"/>scilicet cum mendacio, est assumptio nominis in
<lb ed="#Qd"/>vanum; ergo qui sic accipit nomen potestatis
<lb ed="#Qd"/>praevaricatus est contra istud mandatum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e188">
<lb ed="#Qd"/>3. Item, <title>Psalmus</title><!--4-->: <quote>Laudate pueri Dominum,
<lb ed="#Qd"/>laudate nomen Domini</quote>, <title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e194">Id est po<lb ed="#Qd"/>tentiam</quote>.
Ergo nomen Dei<!--h--> est potentia; sed
<lb ed="#Qd"/>hoc nomen potest sumi in vanum; ergo prohi<lb ed="#Qd"/>betur
hic assumptio huius nominis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e205">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>4. Item, quod prohibeatur hic assumi in vanum
<lb ed="#Qd"/>nomen bonitatis, patet. <title>Psalmus</title><!--6-->: <quote>Beatus vir, cuius
<lb ed="#Qd"/>est nomen Domini spes eius</quote>, <title>Glossa</title><!--7-->: <quote>Id est qui
<lb ed="#Qd"/>non temporalia sperat ab eo, sed illud quod nomen
<lb ed="#Qd"/>eius indicat, scilicet salutem</quote>. Si ergo respectu
<lb ed="#Qd"/>boni est spes, ergo nomen eius indicat bonitatem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e223">
<lb ed="#Qd"/>II. Item, quomodo accipitur nomen<!--i--> Dei, utrum
<lb ed="#Qd"/>scilicet personaliter vel<!--k--> essentialiter?
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e230">
<lb ed="#Qd"/>Quod personaliter, patet. <title>Psalmus</title><!--8-->: <quote>Ante solem
<lb ed="#Qd"/>permanet nomen eius</quote>, <title>Glossa</title><!--9-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e236">Nomen eius
<lb ed="#Qd"/>filius regis</quote>. Ergo, cum prohibetur assumptio no<lb ed="#Qd"/>minis
in vanum, accipitur nomen personaliter pro
<lb ed="#Qd"/>Filio; sed si sic, solum ergo exponitur prima
<lb ed="#Qd"/>expositione<!--10-->, quae est: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e248">Id est non credas Fi<lb ed="#Qd"/>lium
Dei puram creaturam</quote>. — Si accipitur es<lb ed="#Qd"/>sentialiter,
tunc obicitur: <name>Dionysius</name>, in pro<lb ed="#Qd"/>logo
<title>De divinis nominibus</title><!--11-->: <quote>Theologi tamquam
<lb ed="#Qd"/>innominabilem Deum laudant, et ex omni no<lb ed="#Qd"/>mine</quote>.
Si ergo<!--l--> ex omni nomine nominatur et
<lb ed="#Qd"/>laudatur, ergo assumptio alicuius hominis, quod<lb ed="#Qd"/>cumque
sit, si sumatur in vanum vel sine causa,
<lb ed="#Qd"/>faciet praevaricationem contra istud mandatum;
<lb ed="#Qd"/>quod est inconveniens. Non sumitur ergo hic
<lb ed="#Qd"/>nomen essentialiter nec personaliter. Quid est ergo
<lb ed="#Qd"/>dictu: <quote>Non assumes nomen Dei tui in vanum</quote>?
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e278">
<pb ed="#Qd" n="463"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Solutio: Dicendum quod, cum dicitur<!--a--> <quote>non
<lb ed="#Qd"/>assumes nomen Dei tui in vanum</quote>, nomen acci<lb ed="#Qd"/>pitur
hic illud quo id quod est Deus rationali
menti innotescit. Unde <title>Psalmus</title><!--1-->: <quote>Afferte Do<lb ed="#Qd"/>mina
gloriam nomini eius</quote><!--b-->, <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e293">Affe<lb ed="#Qd"/>ratis,
ut scilicet per vos gloriose<!--c--> innotescat</quote>.
<lb ed="#Qd"/>Sed nomen potest assumi secundum quod istud
<lb ed="#Qd"/>mandatum ducit ad legem gratiae, et sic dicitur
<lb ed="#Qd"/>hic nomen personaliter, et tunc<!--d--> illud nomen
<lb ed="#Qd"/>est Filius, per quem innotescit tota divinitas.
<lb ed="#Qd"/>Unde <title>Matth.</title> 11<!--e-->, 27: <quote>Nemo novit Filium nisi
<lb ed="#Qd"/>Pater, nec Patrem quis novit nisi<!--f--> uti voluerit
<lb ed="#Qd"/>Filius revelare</quote>. Hoc modo dicit <title>Psalmus</title><!--3-->: <quote>Ante
<lb ed="#Qd"/>solem permanet nomen eius</quote>, <title>Glossa</title><!--4-->: <quote>Nomen
<lb ed="#Qd"/>eius filius regis</quote>; et illa expositio mystica<!--5-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e317">Non
<lb ed="#Qd"/>credes Christum puram creaturam</quote>. — Vel po<lb ed="#Qd"/>test
nomen accipi secundum quod hoc manda<lb ed="#Qd"/>tum
educitur a lege naturae, et tunc nomen ac<lb ed="#Qd"/>cipitur
essentialiter, et sic nomen Dei dicitur ipsa
<lb ed="#Qd"/>veritas ut est nota, quia haec est ratio nominis:
<lb ed="#Qd"/>nomen enim dicitur<!--g--> eo quod est nota. Et sic
<lb ed="#Qd"/>accipitur nomen Dei in <title>Glossa</title><!--6--> super illud
<lb ed="#Qd"/><title>Exodi</title> 8, 2: <quote>Penatium omnes terminos tuos ranis</quote>,
<lb ed="#Qd"/>quae dicit: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e340">Nomen Domini<!--h--> veritas est; ipse
<lb ed="#Qd"/>enim dicit<!--7-->: <quote>Ego sum veritas</quote>. Qui loquitur ve<lb ed="#Qd"/>ritatem,
de Deo loquitur; qui enim loquitur men<lb ed="#Qd"/>dacium,
de suo loquitur</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e350">
<lb ed="#Qd"/>[Ad obtenta]: I. 1-4. Ad rationes in contra<lb ed="#Qd"/>rium
dicendum quod nomen in divinis accipitur
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>aut secundum potentiam aut secundum verita<lb ed="#Qd"/>tem
vel bonitatem. Nam<!--k--> ex parte potentiae est
<lb ed="#Qd"/>ratio vel principium efficientiae; ex parte veritatis
<lb ed="#Qd"/>est principium certitudinis; ex parte bonitatis<!--l-->
<lb ed="#Qd"/>principium beatitudinis. Sicut ergo dicimus quod
<lb ed="#Qd"/>efficientia vel causalitas est<!--m--> ex parte potentiae, et
<lb ed="#Qd"/>si est veritatis et bonitatis, hoc est in quantum in<lb ed="#Qd"/>tentio
potestatis intrat bonitatem et veritatem, sicut
<lb ed="#Qd"/>etiam dicimus quod bonitatis per se est allicere,
<lb ed="#Qd"/>et quidquid allicit est in ratione bonitatis: unde
<lb ed="#Qd"/>potestas non allicit<!--n--> nisi quia est bona, nec ve<lb ed="#Qd"/>ritas
nisi quia est bona<!--o-->. Sicut dicimus quod
<lb ed="#Qd"/>intentio nominationis per se est veritatis<!--p-->, quia
<lb ed="#Qd"/>nominare est notum tacere sive certificare, ideo
<lb ed="#Qd"/>ad veritatem, respectu cuius est certitudo, per<lb ed="#Qd"/>tinet
se et potentiam et bonitatem nominare: unde
<lb ed="#Qd"/>eius intentio se manifestat et potentiam et boni<lb ed="#Qd"/>tatem.
Et sic, licet sint nomina potentiae et bo<lb ed="#Qd"/>nitatis,
tamen istud praeceptum solum ad veri<lb ed="#Qd"/>tatem
pertinet, quia nomen non est potentiae nec
<lb ed="#Qd"/>bonitatis nisi in quantum habent<!--q--> rationem ve<lb ed="#Qd"/>ritatis
in se.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e407">
<lb ed="#Qd"/>II. Ad illud quod quaeritur <mentioned>an nomen acci<lb ed="#Qd"/>pitur
ibi personaliter vel essentialiter</mentioned>, patet so<lb ed="#Qd"/>lutio
ex dictis<!--r8-->, quia prout ducit<!--s--> ad legem
<lb ed="#Qd"/>gratiae, personaliter accipitur pro Filio; prout
<lb ed="#Qd"/>educitur a lege naturae, accipitur essentialiter
<lb ed="#Qd"/>pro veritate: debitum enim honoris ipsius veri<lb ed="#Qd"/>tatis
naturaliter est inscriptum menti rationali.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Dd1e426" type="articulus">
<head xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Hd1e428">Quid est nomen Dei assumere in vanum.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e431">
<lb ed="#Qd"/>Secundo I. quaeritur quid est dictu <mentioned>nomen Dei
<lb ed="#Qb"/>assumere<!--t--> in vanum</mentioned>. Multipliciter enim con<lb ed="#Qd"/>tingit
assumere<!--u--> nomen Dei, scilicet in attesta<lb ed="#Qd"/>tione,
in denominatione, in praedicatione, in adiu<lb ed="#Qd"/>ratione,
in consecratione, et tot modis contingit
<lb ed="#Qd"/>assumere nomen Dei in vanum. Continetne ergo<!--v-->
<lb ed="#Qd"/>istud praeceptum omnes istas assumptiones in
<lb ed="#Qd"/>vanum?
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e449">
<lb ed="#Qd"/>a. Si sic, sed contingit assumere nomen Dei per
<lb ed="#Qd"/>denominationem, sicut a Christo dicitur christia<lb ed="#Qd"/>nus
et ab Uncto unctus, ut dicit <name ref="#Augustine">Augustinus</name><!--9-->.
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Si ergo contingit illum, qui sic assumit, male
<lb ed="#Qd"/>assumere et in vanum, et assumptio nominis in
<lb ed="#Qd"/>vanum prohibetur hic, ergo prohibetur hic<!--x--> as<lb ed="#Qd"/>sumere
nomen in vanum sicut<!--y--> accipitur per
<lb ed="#Qd"/>denominationem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e474">
<lb ed="#Qd"/>Contra-. 1. Omnis christianus peccans peccat
<lb ed="#Qd"/>contra gratiam huius nominis, in qua scilicet di<lb ed="#Qd"/>citur
christianus; ergo omnis christianus pec<lb ed="#Qd"/>cans
peccat contra hoc praeceptum, et sic pec<lb ed="#Qd"/>cando
contra alia praecepta, peccat contra
<lb ed="#Qd"/>istud.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e490">
<lb ed="#Qd"/>II. Item, quaeritur utrum ille, qui praedicat<!--a-->
<lb ed="#Qd"/>propter vanam gloriam, assumat nomen<!--b--> secun<lb ed="#Qd"/>dum
quod hic prohibetur assumptio nominis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e500">
<lb ed="#Qd"/>Nam in operibus bonis perversa intentio est
<lb ed="#Qd"/>causa peccati; sed ille qui praedicat propter va<lb ed="#Qd"/>nam
laudem<!--c--> habet perversam intentionem; ergo
<lb ed="#Qd"/>peccat. Cum ergo nomen assumat<!--d-->, assumit no<lb ed="#Qd"/>men
in vanum; sed omnis assumptio nominis
<lb ed="#Qd"/>in vanum hic prohibetur, sicut omnis adoratio
<lb ed="#Qd"/>idoli in primo mandato et sanctificatio<!--e--> in ter<lb ed="#Qd"/>tio;
ergo assumptio nominis in vanum, sicut as<lb ed="#Qd"/>sumitur
in praedicatione propter vanam laudem<!--f-->,
<lb ed="#Qd"/>hic prohibetur.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e524">
<lb ed="#Qd"/>III. Item, quaeritur utrum adiurare malo fine
<lb ed="#Qd"/>sit assumere nomen, quod hic prohibetur, sicut
<lb ed="#Qd"/>cum dicitur<!--1-->: Exercizo te, creatura salis etc.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e533">
<lb ed="#Qd"/>Et videtur quod sic: 1. quia nomen assumere
<lb ed="#Qd"/>proprie est nomen ad aliud sumere; sed in adiu<lb ed="#Qd"/>rationibus
nomen ad aliud sumitur<!--g-->; ergo ibi
<lb ed="#Qd"/>proprie<!--h--> assumitur. Unde <title>Matth.</title> 12, 27: <quote>Filii ve<lb ed="#Qd"/>stri
in quo eiciunt</quote>? <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e546">Exorcistae Iu<lb ed="#Qd"/>daeorum,
qui ad invocationem nominis Dei dae<lb ed="#Qd"/>mones
eiciebant</quote>. Assumit ergo exorcista vel
<lb ed="#Qd"/>adiurator nomen ad aliud; ergo, si assumat propter
<lb ed="#Qd"/>malum finem, sicut propter pecuniam, constat
<lb ed="#Qd"/>quod assumit nomen in vanum; peccat ergo
<lb ed="#Qd"/>contra hoc praeceptum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e562">
<lb ed="#Qd"/>2. Item, <title>Matth.</title> 7, 22: <quote xml:id="ahsh-l3p2in3t2s1q2t2d1c2-Qd1e566" source="http://scta.info/resource/mt7_22">Domine, nonne in nomine
<lb ed="#Qd"/>tuo prophetavimus?</quote> <title>Glossa</title><!--3-->: <quote>Prophetare, vir<lb ed="#Qd"/>tutes
facere, daemones eicere interdum non est
<lb ed="#Qd"/>meriti illius<!--i--> qui operatur, sed invocatione no<lb ed="#Qd"/>minis
Christi hoc agitur ad damnationem invo<lb ed="#Qd"/>cantis
vel ob utilitatem eorum qui vident vel
<lb ed="#Qd"/>audiunt</quote>. Et loquitur de adiurantibus<!--k-->. Isti ergo
<lb ed="#Qd"/>sumunt nomen ad aliud, scilicet ad virtutes fa<lb ed="#Qd"/>ciendas
vel ad daemones eiciendos; et in vanum,
<lb ed="#Qd"/>quia ad sui damnationem, ut dicit <title>Glossa</title>.
<lb ed="#Qd"/>Ergo in hoc praecepto prohibetur assumere
<lb ed="#Qd"/>nomen in vanum sicut<!--l--> assumitur in adiura<lb ed="#Qd"/>tionibus.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e596">
<lb ed="#Qd"/>IV. Item, quaeritur si consecrare propter ma<lb ed="#Qd"/>lum
finem sit assumere nomen in vanum, quod
<lb ed="#Qd"/>hic prohibetur.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e605">
<lb ed="#Qd"/>Videtur quod sic: 1. quia in consecrationibus
<lb ed="#Qd"/>nomen sumitur ad aliud; unde <title>Marci</title> ultimo<!--4-->:
<lb ed="#Qd"/><quote>Euntes, ducere omnes gentes, baptizantes eos in
<lb ed="#Qd"/>nomine</quote> Patris etc. Ex quo patet quod sumitur
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>ad sanctificandum. Sacerdos ergo qui propter lu<lb ed="#Qd"/>crum
consecrat, facit contra hoc praeceptum, quia
<lb ed="#Qd"/>assumit nomen in vanum; non ergo arctatur hoc
<lb ed="#Qd"/>praeceptum ad assumptionem nominis in vanum
<lb ed="#Qd"/>in assertionibus, ut in iuramentis veritatis.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e630">
<lb ed="#Qd"/>Solutio: 1. Dicendum quod, secundum quod
<lb ed="#Qd"/>hoc praeceptum ducit ad legem gratiae, sic my<lb ed="#Qd"/>stice
accipitur, et sic nomine extenso dicimus
<lb ed="#Qd"/>quod assumere nomen in vanum dicitur sicut
<lb ed="#Qd"/>ille qui accipit nomen Christi per denominatio<lb ed="#Qd"/>nem
in vanum, quia sic nomen dicitur ibi<!--m--> Chri<lb ed="#Qd"/>stus,
a quo denominatur christianus.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e648">
<lb ed="#Qd"/>1. Ad rationem in contrarium dicendum
<lb ed="#Qd"/>quod non sequitur ex hoc quod christianus quoli<lb ed="#Qd"/>bet
modo peccans iaciat contra hoc praeceptum,
<lb ed="#Qd"/>immo ille<!--n--> solum qui apostatat ab hoc nomine;
<lb ed="#Qd"/>non omnis autem christianus peccans<!--o--> apostatat
<lb ed="#Qd"/>ab hoc nomine nisi quando a veritate recedit.
<lb ed="#Qd"/>Unde contra hoc praeceptum est peccatum hae<lb ed="#Qd"/>resis.
quod est in recessu a veritate.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e668">
<lb ed="#Qd"/>II. Ad secundum dicendum quod praedi<lb ed="#Qd"/>cator,
qui praedicat in vanum, magis peccat con<lb ed="#Qd"/>tra
tertium mandatum et non contra istud, quia
<lb ed="#Qd"/>intentio primi praecepti est ut sit veneratio Dei
<lb ed="#Qd"/>ea ratione qua est principium nostrae conditio<lb ed="#Qd"/>nis,
sicut<!--p--> intentio secundi est ut sit eius vene<lb ed="#Qd"/>ratio
prout est principium rectitudinis<!--q-->; in tertio
<lb ed="#Qd"/>est veneratio Dei ex<!--r--> hoc quod est finis inten<lb ed="#Qd"/>tionis,
scilicet secundum quod bonum est<!--s--> sum<lb ed="#Qd"/>mum,
et haec veneratio est quies vel sancti<lb ed="#Qd"/>ficatio
sabbati. Qui ergo habet malam intentio<lb ed="#Qd"/>nem
peccat contra tertium praeceptum, et ideo
<lb ed="#Qd"/>praedicator, qui propter vanam gloriam prae<lb ed="#Qd"/>dicat,
peccat contra tertium mandatum, quia ha<lb ed="#Qd"/>bet
malam intentionem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d1c2-d1e703">
<lb ed="#Qd"/>III-IV. Ad aliud de adiurationibus et conse<lb ed="#Qd"/>crationibus<!--t-->,
dicendum quod est assumere no<lb ed="#Qd"/>men
ut nomen<!--u-->, hoc est nomen ut veritatem, et
<lb ed="#Qd"/>est assumere nomen ut virtutem. Ille ergo qui
<lb ed="#Qd"/>adiurat<!--v--> accipit nomen ut virtutem, scilicet ut
<lb ed="#Qd"/>aliquid per ipsum agat; ille autem qui consecrat
<lb ed="#Qd"/>accipit nomen ut bonitatem et gratiam, per quam
<lb ed="#Qd"/>sanctificet, sicut<!--x--> baptizatis. Solum autem ille
<lb ed="#Qd"/>qui iurat accipit nomen ut nomen vel ut verita<lb ed="#Qd"/>tem,
quia ipsum invocat in testimonium suae
<lb ed="#Qd"/>assertionis. Secundum autem propriam intentio<lb ed="#Qd"/>nem
huius praecepti nomen Dei assumere est ad
<lb ed="#Qd"/>assertiones ipsam Veritatem adducere sive in te<lb ed="#Qd"/>stimonium
assertionum<!--y-->.
</p>
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