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ahsh-l3p2in3t2s1q2t3c1.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. 3, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 3, C. 1</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"/>
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<body>
<div xml:id="ahsh-l3p2in3t2s1q2t3c1">
<head xml:id="ahsh-l3p2in3t2s1q2t3c1-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 3, C. 1</head>
<head xml:id="ahsh-l3p2in3t2s1q2t3c1-Hd1e105" type="question-title">UTRUM PRAECEPTUM DE SABHATO SIT GENERALE VEL PARTICULARE.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e108">
<lb ed="#Qd"/>Ad primum sic: 1. <title>Ioan.</title> 9, 16: <quote>Non est hic
<lb ed="#Qd"/>homo a Deo qui sabbatum non custodit</quote>,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/><title>Glossa</title><!--r4-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e118">Ille spiritualiter sabbatum custodit
<lb ed="#Qd"/>qui est sine peccato; ille non, qui est servus
<pb ed="#Qd" n="491"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>peccati</quote>. Ergo hoc praeceptum vetat omne pec<lb ed="#Qd"/>catum;
ergo et peccata quae praeceptis aliis pro<lb ed="#Qd"/>hibentur;
est igitur generale praeceptum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e135">
<lb ed="#Qd"/>2. Item, <title>Luc.</title> 12<!--1-->: <quote>Archisynagogus indignans<!--a-->,
<lb ed="#Qd"/>quia sabbata curasset</quote>, <name ref="#Ambrose">Ambrosius</name><!--2-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e144">Lex in
<lb ed="#Qd"/>sabbato non hominem curare, sed servilia opera
<lb ed="#Qd"/>tacere, id est peccatis gravari, prohibet</quote>. Sic
<lb ed="#Qd"/>ergo peccatum generaliter prohibetur illo prae<lb ed="#Qd"/>cepto;
ergo est generale.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e157">
<lb ed="#Qd"/>3. Item, <name ref="#Augustine">Augustinus</name>, in sermone <title>De decem
<lb ed="#Qd"/>chordis</title><!--3-->: Per tertium mandatum interficitur<!--b-->
<lb ed="#Qd"/>illicitus amor. Sed illicitus amor est radix om<lb ed="#Qd"/>nis
peccati, ut dicit <name ref="#Augustine">Augustinus</name>, in I<!--c--> <title>De
<lb ed="#Qd"/>libero arbitrio</title><!--4-->; relinquitur ergo quod prohibetur
<lb ed="#Qd"/>illo praecepto omne peccatum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e180">
<lb ed="#Qd"/>4. Item, <title>Marc.</title> 1, 21: <quote>Sabbatis ingressus syna<lb ed="#Qd"/>gogam</quote>,
<title>Glossa</title><!--5-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e186">Docet nos verum sabbatum,
<lb ed="#Qd"/>ut scilicet saluti animarum studeamus, ab omni
<lb ed="#Qd"/>opere servili, ab omnibus vitiis vel illicitis<!--d--> ab<lb ed="#Qd"/>stineamus</quote>.
Inde<!--e--> arguitur: omne praeceptum
<lb ed="#Qd"/>pertinet aut ad<!--f--> studium salutis animae, hoc
<lb ed="#Qd"/>est bonum faciendum, aut ad<!--g--> abstinendum a
<lb ed="#Qd"/>vitiis; sed omne tale continetur sub<!--h--> isto prae<lb ed="#Qd"/>cepto;
ergo praeceptum de sabbato continet
<lb ed="#Qd"/>omnia praecepta.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e207">
<lb ed="#Qd"/>5. Item, <title>Deuter.</title> 5, 12: <quote>Observa diem sabbati</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--6-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e213">Ut omnia facias propter sabbatum,
<lb ed="#Qd"/>id est<!--i--> aeternam requiem</quote>. Sed quolibet prae<lb ed="#Qd"/>cepto
praecipitur particulare aliquod faciendum
<lb ed="#Qd"/>propter<!--k--> aeternam requiem, in hoc autem prae<lb ed="#Qd"/>cipitur
omne; hoc ergo praeceptum continet omne
<lb ed="#Qd"/>praeceptum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e228">
<lb ed="#Qd"/>Contra: a. Dicit <name ref="#Augustine">Augustinus</name><!--7--> quod tria
<lb ed="#Qd"/>prima praecepta distinguuntur, quia primum per<lb ed="#Qd"/>tinet
ad maiestatem, secundum ad veritatem,
<lb ed="#Qd"/>tertium ad bonitatem. Erit igitur praeceptum de
<lb ed="#Qd"/>sabbato particulare, sicut duo alia quae sunt
<lb ed="#Qd"/>primae tabulae.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e247">
<lb ed="#Qd"/>b. Praeterea, <title>Deuter.</title> 4, 13 dicuntur <quote>decem<!--l-->
<lb ed="#Qd"/>verba</quote> scripta <quote>in tabulis</quote>, et verba illa sunt prae<lb ed="#Qd"/>cepta
decem; unum autem de illis est illud<!--m-->
<lb ed="#Qd"/>praeceptum; est igitur distinctum ab aliis et
<lb ed="#Qd"/>particulare.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e260">
<lb ed="#Qd"/>Solutio: Mandatum de sabbato potest intelligi
<lb ed="#Qd"/>quatuor modis: litteraliter et spiritualiter; sed
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>spiritualiter<!--a--> tribus modis, scilicet tropologice,
<lb ed="#Qd"/>allegorice, anagogice. Litteraliter praecipiebat ces<lb ed="#Qd"/>sationem
ab operibus servilibus. Unde et de eo<!--b-->
<lb ed="#Qd"/>dicitur<!--8-->: <quote>Omne opus servile non facietis in eo</quote>.
<lb ed="#Qb"/>— Moraliter vero significat cessationem a peccato.
<lb ed="#Qd"/>Unde <name>Ioannes Damascenus</name>, IV libro, cap.
<lb ed="#Qd"/><title>De sabbato</title>: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e281">Circumcisio est corporalis su<lb ed="#Qd"/>perfluitatis
et superfluorum<!--c--> non necessariorum
<lb ed="#Qd"/>depositio. Sabbatum autem est quae a peccato
<lb ed="#Qd"/>est requies, et ita utraque simul a spiritualibus
<lb ed="#Qd"/>impleta, qui<!--d--> nullam iniquitatem operantur</quote>.
<lb ed="#Qb"/>— Allegorice significabat sabbatum corpus Christi
<lb ed="#Qd"/>quiescendum in sepulcro. Unde <name ref="#Augustine">Augustinus</name>,
<lb ed="#Qd"/>in IV libro <title>Super Genesim ad litteram</title><!--10-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e300">Dici
<lb ed="#Qd"/>probabiliter potest<!--e--> observandum sabbatum<!--f-->
<lb ed="#Qd"/>Iudaeis fuisse praeceptum in umbra futuri<!--g-->, quae
<lb ed="#Qd"/>spiritualem requiem figurabat. Cuius quietis ipse
<lb ed="#Qd"/>Dominus Christus, qui nonnisi<!--h--> quando voluit
<lb ed="#Qd"/>passus est, in sepultura sua mysterium<!--i--> con<lb ed="#Qd"/>summavit:
ipso<!--k--> quippe die sabbati requievit
<lb ed="#Qd"/>in sepulcro, et eam<!--l--> totam diem habuit sanctae
<lb ed="#Qd"/>cuiusdam vacationis<!--m--></quote>. — Anagogice vero signi<lb ed="#Qd"/>ficat
quietem animarum in patria futuram. Unde
<lb ed="#Qd"/><name ref="#Augustine">Augustinus</name>, in libro <title>De lapsu mundi</title><!--11-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e328">Ter<lb ed="#Qd"/>tium
praeceptum de sabbato<!--n-->, quod Iudaei carna<lb ed="#Qd"/>liter
celebrant, nos spiritualiter observamus, in
<lb ed="#Qd"/>quo Dominus requievit; quod sic dictum<!--o--> intel<lb ed="#Qd"/>ligas,
ut post bona opera scias te quieturum<!--p--></quote>.
<lb ed="#Qd"/>Unde <title>Exod.</title> 20, 11: <quote>Sex diebus Deus<!--q--> fecit cae<lb ed="#Qd"/>lum</quote>,
<title>Glossa</title><!--12-->: <quote xml:id="ahsh-l3p2in3t2s1q2t3c1-Qd1e343">Significans quia in perfectione<!--r-->
<lb ed="#Qd"/>senarii sunt nobis opera facienda, ut postea re<lb ed="#Qd"/>quie
perfruamur<!--s--> aeterna</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e351">
<lb ed="#Qd"/>Dicendum ergo quod secundum primam accep<lb ed="#Qd"/>tionem,
quae est litteralis, est simpliciter et
<lb ed="#Qd"/>omni modo<!--t--> speciale praeceptum, et hoc modo
<lb ed="#Qd"/>intelligebatur a simplicibus. Secundum vero quod
<lb ed="#Qd"/>accipitur spiritualiter secundum extensionem ra<lb ed="#Qd"/>tionis
moralis, posset dici generale, tamen proprie
<lb ed="#Qd"/>non poterit dici generale. Unde distinguendum,
<lb ed="#Qd"/>quod secundum moralem intelligentiam duplex<!--u-->
<lb ed="#Qd"/>est intentio huius mandati. Prima est vacatio,
<lb ed="#Qd"/>quae est ad summam bonitatem in abstractione
<lb ed="#Qd"/>ab impedientibus. Secunda intentio est cessatio
<lb ed="#Qd"/>a peccato, quae quidem intentio est<!--v--> in isto man<lb ed="#Qd"/>dato
per consequentiam, quia sequitur: <mentioned>vacas
<pb ed="#Qd" n="492"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>et quiescis in summa bonitate, ergo a pec<lb ed="#Qd"/>cato
cessas</mentioned>; eodem modo sequitur: <mentioned>vacas et
<lb ed="#Qd"/>quiescis in summa bonitate, ergo, si aliquid facis,
<lb ed="#Qd"/>facis intentione aeternae quietis</mentioned>. Quia ergo prae<lb ed="#Qd"/>cepta
distinguuntur secundum intellectum primae
<lb ed="#Qd"/>intentionis, cum in hoc mandato intellecto tropo<lb ed="#Qd"/>logice
specialiter praecipiatur vacatio in summa
<lb ed="#Qd"/>bonitate cum<!--a--> abstractione ab iis quae impe<lb ed="#Qd"/>diunt,
quae non praecipitur in aliquo alio<!--b--> man<lb ed="#Qd"/>dato
— quia non in primo mandato, in quo
<lb ed="#Qd"/>praecipitur adoratio maiestatis; non in secundo,
<lb ed="#Qd"/>In quo praecipitur reverentia veritatis; nec con<lb ed="#Qd"/>stat
in praeceptis secundae tabulae, quae ordinant
<lb ed="#Qd"/>ad proximum — erit igitur istud mandatum a
<lb ed="#Qd"/>ceteris distinctum, etiam tropologice intellectum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e420">
<lb ed="#Qd"/>[Ad obiecta]: 1—5. Ad auctoritates<!--c--> ergo quae
<lb ed="#Qd"/>obiciuntur in contrarium, in quibus videtur dici
<lb ed="#Qd"/>quod in praecepto de sabbato praecipiatur ces<lb ed="#Qd"/>satio
a peccato et bonum faciendum<!--d--> propter
<lb ed="#Qd"/>aeternam requiem, dicendum quod hoc dicitur
<lb ed="#Qd"/>per causam<!--e-->, quia in praecepto de sabbato prae<lb ed="#Qd"/>cipitur
vacatio quae est in summam bonitatem,
<lb ed="#Qd"/>ex qua consequitur cessatio a peccato et omnium
<lb ed="#Qd"/>bonorum operum ad aeternitatem relatio. Quia
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>ergo istud non est de intentione prima huius
<lb ed="#Qd"/>praecepti<!--f-->, non erit ex hoc istud praeceptum
<lb ed="#Qd"/>generale.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t3c1-d1e451">
<lb ed="#Qd"/>Si autem obiciatur, quia videbitur istud
<lb ed="#Qd"/>solum praeceptum sufficere spiritualiter intellec<lb ed="#Qd"/>tum,
ergo per consequens videntur alia praecepta
<lb ed="#Qd"/>superfluere: dicendum quod non sequitur. Nam
<lb ed="#Qd"/>quemadmodum caritas virtus<!--g--> excludit omne
<lb ed="#Qd"/>peccatum et ponit unde sit meritum aeternae
<lb ed="#Qd"/>vitae, non tamen superfluent<!--h--> aliae virtutes, fides
<lb ed="#Qd"/>et spes et aliae<!--i--> cardinales. Hoc enim habet
<lb ed="#Qd"/>ipsa caritas ex hoc quod ipsa immediate refertur
<lb ed="#Qd"/>in finem, qui est summum bonum, in quantum
<lb ed="#Qd"/>huiusmodi, aliae vero virtutes mediante caritate.
<lb ed="#Qd"/>Nam primo et per se fides est in summum ve<lb ed="#Qd"/>rum,
spes in summum gloriosum, sicut caritas
<lb ed="#Qd"/>in summum bonum. Eodem modo<!--k--> ex hac parte,
<lb ed="#Qd"/>quamvis non penitus, cum primum praeceptum
<lb ed="#Qd"/>sit respectu summae maiestatis, secundum res<lb ed="#Qd"/>pectu
summae veritatis, istud vero respectu sum<lb ed="#Qd"/>mae
bonitatis, bonitas autem dicit ultimam ratio<lb ed="#Qd"/>nem
completionis<!--l--> et causalitatis et ordinis, non
<lb ed="#Qd"/>superfluent alia mandata, immo sunt praeambula
<lb ed="#Qd"/>et praenecessaria, sicut<!--m--> fides et spes caritati.
</p>
</div>
</body>
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