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ahsh-l3p2in3t2s2q2t1m4.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. 2, Q. 2, T. 1, M. 4</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 2, Q. 2, T. 1, M. 4</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-l3p2in3t2s2q2t1m4">
<head xml:id="ahsh-l3p2in3t2s2q2t1m4-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 2, Q. 2, T. 1, M. 4</head>
<head xml:id="ahsh-l3p2in3t2s2q2t1m4-Hd1e105" type="question-title">De legibus circa personas infames.</head>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e108">
<lb ed="#Qd"/>Postea quaeritur de legibus circa personas in<lb ed="#Qd"/>fames.
Reputavit autem Lex personas infa<lb ed="#Qd"/>mes,
quasdam ratione culpae propriae, ut<!--h--> mere<lb ed="#Qd"/>trices
et scortatores, quorum quaestum prohibuit
<lb ed="#Qd"/>offerendum, <title>Deuter.</title> 23, 17: <quote>Non erit meretrix de
<lb ed="#Qd"/>filiabus Israel neque scortator de filiis Israel</quote>;
<lb ed="#Qd"/>et<!--i--> postea subdit<!--4-->: <quote>Non offeres mercedem pro<lb ed="#Qd"/>stibuli
nec pretium canis in domo Domini</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e128">
<lb ed="#Qd"/>Et, sicut dicit <name ref="#Augustine">Augustinus</name><!--5-->, super istum lo<lb ed="#Qd"/>cum,
ex prima parte<!--k--> Legis prohibentur mani<lb ed="#Qd"/>feste
viri et feminae fornicari<!--l--> et monstratur pec<lb ed="#Qd"/>catum
esse commixtio cum non coniuge. Unde
<lb ed="#Qd"/>littera Septuaginta habet: <quote>Non erit meretrix
<lb ed="#Qd"/>de filiabus Israel neque fornicans de filiis Israel</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e147">
<lb ed="#Qd"/>Sed obicitur: I. 1. <title>Hebr.</title> 10, 28: <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e151" source="http://scta.info/resource/hebr10_28">Irritam quis fa<lb ed="#Qd"/>ciens
legem Moysi sine ulla miseratione sub dua<lb ed="#Qd"/>bus
vel tribus testibus moritur</quote>. Cum ergo forni<lb ed="#Qd"/>catio
non puniatur morte secundum Legem — unde
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/><title>Levit.</title> 19, 20: <quote>Si dormierit homo cum muliere coitu
<lb ed="#Qd"/>seminis</quote> etc. <quote>vapulabunt ambo et non morientur</quote> —
<lb ed="#Qd"/>ergo qui fornicatur non facit<!--m--> irritam legem
<lb ed="#Qd"/>Moysi; ergo in lege Moysi non prohibetur for<lb ed="#Qd"/>nicatio.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e175">
<lb ed="#Qd"/>Respondeo: Dicendum, secundum <name>Augusti<lb ed="#Qd"/>num</name>,
quod hic prohibetur meretricium et etiam
<lb ed="#Qd"/>fornicatio. Meretricium enim est publica forni<lb ed="#Qd"/>catio;
unde dicit <name>Augustinus</name><!--6-->: <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e185">Ad eas pro<lb ed="#Qd"/>hibet
accedere, quarum publice venalis est tur<lb ed="#Qd"/>pitudo</quote>,
et hae sunt meretrices. Fornicatio vero
<lb ed="#Qd"/>est commixtio cum<!--n--> non sua coniuge, sive sit
<lb ed="#Qd"/>publica et venalis sive non, et haec etiam prohi<lb ed="#Qd"/>betur
hic, ut dicit <name ref="#Augustine">Augustinus</name><!--7-->, quia dicit lit<lb ed="#Qd"/>tera
Septuaginta, ut dictum est<!--8-->: <quote>Non erit
<lb ed="#Qd"/>fornicans de filiis Israel</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e207">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod dicit
<lb ed="#Qd"/><name>Apostolus</name>, dicendum quod non quascumque prae<lb ed="#Qd"/>varicationes
mandatorum Legis puniebat Lex
<pb ed="#Qd" n="713"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>morte corporali, immo quasdam puniebat verbe<lb ed="#Qd"/>ribus
seu flagellatione, quasdam vero poena<!--a-->
<lb ed="#Qd"/>pecuniaria, sicut patet ex praecedentibus<!--1-->. Et ideo
<lb ed="#Qd"/>illud quod dicit <name>Apostolus</name> intelligitur de praeva<lb ed="#Qd"/>ricatione
illarum legum in quibus poena mortis
<lb ed="#Qd"/>erat statuta, non de aliis. Vel intelligit <name>Aposto<lb ed="#Qd"/>lus</name>
de transgressione legis sanctificatorum, pro
<lb ed="#Qd"/>qua determinabatur poena mortis in Lege, <name>Le<lb ed="#Qd"/>vit.</name>
7, 20: <quote>Anima polluta, quae ederit de carnibus
<lb ed="#Qd"/>hostiae pacificorum, quae ablata est Domino,
<lb ed="#Qd"/>peribit de populis suis</quote>; et iterum<!--2-->: <quote>Si quis adi<lb ed="#Qd"/>pem,
qui<!--b--> offerri debet in incensum Domini, co<lb ed="#Qd"/>mederit,
peribit de populo suo</quote>; et iterum<!--3-->: <quote>Omnis
<lb ed="#Qd"/>anima, quae ederit sanguinem, peribit</quote>. De hac
<lb ed="#Qd"/>autem<!--c--> praevaricatione intelligit <name>Apostolus</name>; unde
<lb ed="#Qd"/>dicit, <title>Hebr.</title> 10, 28-29: <quote>Irritam quis faciens legem
<lb ed="#Qd"/>Moysi</quote> etc. <quote>moritur; quanto magis putatis dete<lb ed="#Qd"/>riora
mereri<!--d--> supplicia, qui Filium Dei concul<lb ed="#Qd"/>caverit
et sanguinem testamenti pollutum duxe<lb ed="#Qd"/>rit<!--e-->,
in quo sanctificatus est</quote>? Ex quo patet quod
<lb ed="#Qd"/>intelligit de lege sanctificatorum, quae significa<lb ed="#Qd"/>bant
sacrificium Christi et sacramentum sanguinis.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e268">
<lb ed="#Qd"/>II. Item, obicitur de alia parte Legis<!--4-->: 1. <quote>Non
<lb ed="#Qd"/>offeres mercedem prostibuli, nec prelium canis</quote>.
<lb ed="#Qd"/>Nam quod meretrici datur repeti non potest;
<lb ed="#Qd"/>ergo iuste possidet quod sibi datur; ergo de illo
<lb ed="#Qd"/>potest eleemosynam facere et Deo<!--f--> offerre.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e281">
<lb ed="#Qd"/>2. item, dicit humana lex<!--5-->: <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e285">Turpiter facit
<lb ed="#Qd"/>meretrix, cum sit meretrix<!--g-->, non tamen turpiter
<lb ed="#Qd"/>accipit</quote>. Si ergo non turpiter accipit, de accepto
<lb ed="#Qd"/>sine turpitudine offerre poterit.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e295">
<lb ed="#Qd"/>Respondeo: 1. Ad primum, iuste possidere<!--h-->
<lb ed="#Qd"/>dicitur duobus modis: vel iusta causa vel iusto
<lb ed="#Qd"/>modo. Meretrix ergo quod possidet ex meretricio
<lb ed="#Qd"/>non possidet ex iusta causa, quia ex peccato
<lb ed="#Qd"/>recipit illud stipendium; possidet tamen iusto
<lb ed="#Qd"/>modo, quia possidet ut proprium, non ut alie<lb ed="#Qd"/>num.
Propter hoc ergo, quia<!--i--> merces <quote>prostibuli</quote>
<lb ed="#Qd"/>est stipendium peccati, prohibetur offerri in de<lb ed="#Qd"/>testationem
et abominationem meretricii.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e317">
<lb ed="#Qd"/>2. Ad secundum vero quod dicit quod<!--k--> non
<lb ed="#Qd"/>turpiter recipit, similiter intelligitur duobus mo<lb ed="#Qd"/>dis.
Turpiter enim recipit, quia ex turpi causa et
<lb ed="#Qd"/>actu stipendium percipit; non<!--l--> turpiter vero re<lb ed="#Qd"/>cipit
quantum ad hoc ut in restituendo sit.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e331">
<lb ed="#Qd"/>III. Item, quaerit <name>Augustinus</name><!--6--> quare prohi<lb ed="#Qd"/>buit
offerre <quote>pretium canis</quote><!--m-->. Nam <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e337">commutationem
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>primogenitorum, quam iubet fieri de immundis
<lb ed="#Qd"/>animalibus, <title>Exod.</title> 13, 13, id est equis et asinis,
<lb ed="#Qd"/>quae adiuvant hominem, unde et iumenta dicun<lb ed="#Qd"/>tur,
de cane et de porco noluit fieri</quote>. Quaerit<!--n-->
<lb ed="#Qd"/>ergo, <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e352">si de omnibus talibus commutationem vo<lb ed="#Qd"/>luit,
quare hic solum canem excepit<!--o-->?</quote>
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e358">
<lb ed="#Qd"/>Respondeo: in Lege quaedam offerebantur de
<lb ed="#Qd"/>animalibus nec redimebantur, ut animal immo<lb ed="#Qd"/>labile,
<title>Levit.</title> ultimo<!--p-->, 9: <quote>Animal, quod immolari
<lb ed="#Qd"/>potest Domina, mutari<!--q--> non potem, ut bos et
<lb ed="#Qd"/>ovis</quote>. Quaedam vero non offerebantur, sed redi<lb ed="#Qd"/>mebantur<!--r-->,
ut animalia immunda, quae dicuntur
<lb ed="#Qd"/>iumenta eo quod sint homini in<!--s--> adiumentum,
<lb ed="#Qd"/><title>Levit.</title> ultimo, 27: <quote>Si immundum animal est, redi<lb ed="#Qd"/>met
qui<!--t--> obtulerit</quote>; <title>Exod.</title> 24<!--7-->: <quote>Primogenitum
<lb ed="#Qd"/>asini redimes ove</quote>. Quaedam vero<!--u--> nec offere<lb ed="#Qd"/>bantur
nec redimebantur, ut canis. Et hoc du<lb ed="#Qd"/>plici
ratione: una est litteralis, quia talibus ani<lb ed="#Qd"/>malibus
maxime utebantur idololatrae in sacri<lb ed="#Qd"/>ficiis
et cultu idolorum, et ideo ad detestationem
<lb ed="#Qd"/>idololatriae huiusmodi animalia et eorum pretium
<lb ed="#Qd"/>Dominus offerri prohibuit. Alia vero ratio est
<lb ed="#Qd"/>moralis, quia per canem significatur rapacitas<!--8-->,
<lb ed="#Qd"/>de rapina autem non potest fieri oblatio, <title>Eccli.</title>
<lb ed="#Qd"/>34,23: <quote>Dona iniquorum non probat Altissimus</quote>;
<lb ed="#Qd"/>et iterum<!--9-->: <quote>Qui offert sacrificium de substantia
<lb ed="#Qd"/>pauperum, quasi qui victimat filium in<!--v--> con<lb ed="#Qd"/>spectu
patris</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e408">
<lb ed="#Qd"/>IV. item, secundum Legem quaedam personae
<lb ed="#Qd"/>reputabantur infames, non ex culpa propria, sed
<lb ed="#Qd"/>ex defectu significante culpam vel conditione
<lb ed="#Qd"/>consequente culpam alienam. Ex defectu signifi<lb ed="#Qd"/>cante
culpam infamis erat carens membris geni<lb ed="#Qd"/>talibus;
unde Lex, <title>Deuter.</title> 23, 1: <quote>Non intrabit eu<lb ed="#Qd"/>nuchus
attritis vel amputatis testiculis et abcisso
<lb ed="#Qd"/>veretro Ecclesiam Domini</quote>. Iterum, ex conditione
<lb ed="#Qd"/>consequente culpam alienam reputabantur qui<lb ed="#Qd"/>dam
infames ratione nativitatis, ut de illegitimo
<lb ed="#Qd"/>thoro nati; unde Lex, <title>Deuter.</title> 23, 2: <quote>Non ingre<lb ed="#Qd"/>dietur
mamzer, hoc est de scorta natus, in Eccle<lb ed="#Qd"/>siam
Domini usque ad decimam generationem</quote>.
<lb ed="#Qd"/>Quidam vero ratione gentis seu generis; unde
<lb ed="#Qd"/>Lex, <title>Deuter.</title> 23, 3. <quote>Ammonites et Moabites etiam
<lb ed="#Qd"/>post decimam generationem non intrabunt<!--x--> Eccle<lb ed="#Qd"/>siam
Domini in aeternum</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e447">
<lb ed="#Qd"/>Circa quas leges obicitur multipliciter: 1. Pri<lb ed="#Qd"/>mo,
quia non videntur continere iustitiam istae
<lb ed="#Qd"/>leges. Nam, cum exclusio ab Ecclesia Domini
<pb ed="#Qd" n="714"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>poena sit, detectus autem genitalium potest esse
<lb ed="#Qd"/>in aliquo sine culpa, similiter et nasci de scorto
<lb ed="#Qd"/>non est culpa nascentis, ergo Lex infert poenam
<lb ed="#Qd"/>sine culpa, quod iniustum est.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e469">
<lb ed="#Qd"/>2. Item, quaeritur quid dicatur Ecclesia<!--a-->. Nam,
<lb ed="#Qd"/>si Ecclesia dicitur congregatio fidelium, sine culpa
<lb ed="#Qd"/>autem nullus debet excludi a congregatione fide<lb ed="#Qd"/>lium,
ergo non est<!--b--> iustum ut aliquis excluda<lb ed="#Qd"/>tur
ab Ecclesia propter defectum genitalium<!--c--> vel
<lb ed="#Qd"/>propter deiectum natalium.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e485">
<lb ed="#Qd"/>3. Item, quare simpliciter dicitur<!--d--> de eunu<lb ed="#Qd"/>cho
quod <quote>non intrabit</quote> Ecclesiam Domini, de illo
<lb ed="#Qd"/>vero, qui <quote>de scorto natus</quote><!--1--> est, dicitur quod non
<lb ed="#Qd"/>intrabit <quote>usque ad decimum generationem</quote>?
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e497">
<lb ed="#Qd"/>4. Item, quaerit <name>Augustinus</name><!--2--> de alia lege<!--3-->:
<lb ed="#Qd"/><quote>Ammonites et Moabites etiam post decimam gene<lb ed="#Qd"/>rationem
non intrabunt<!--e--> Ecclesiam in aeternum</quote>.
<lb ed="#Qd"/>Cum ergo<!--f--> Ruth fuerit Moabites<!--4-->, contra hanc
<lb ed="#Qd"/>prohibitionem admissa videtur. — Si dicatur, se<lb ed="#Qd"/>cundum
litteram Septuaginta, quam ponit <name>Au<lb ed="#Qd"/>gustinus</name><!--5-->:
<quote>Ammonites et Moabites non intra<lb ed="#Qd"/>bit<!--g-->
Ecclesiam Domini usque ad decimum gene<lb ed="#Qd"/>rationem,
Et non intrabit usque in aeternum</quote>, sicut
<lb ed="#Qd"/>dicit <name>Augustinus</name><!--6--> quod <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e520">forte prophetavit
<lb ed="#Qd"/>mystice Ruth<!--h--> intraturam, cum ait: <quote>Usque ad
<lb ed="#Qd"/>decimum generationem</quote>. Computantur<!--i--> enim ab
<lb ed="#Qd"/>Abraham</quote>, cuius nepos fuit Lot, <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e530">qui genuit<!--k-->
<lb ed="#Qd"/>Ammonitas et Moabitas, generationes decem usque
<lb ed="#Qd"/>ad Salmon<!--l-->, qui genuit Booz maritum Ruth, vi<lb ed="#Qd"/>delicet
Abraham, Isaac<!--m-->, Iacob, Iudas, Phares,
<lb ed="#Qd"/>Esrom, Aram, Aminadab, Naason, Salmon<!--n--></quote>,
<lb ed="#Qb"/><title>I Paralip.</title> 2, 4—12, <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e541">qui genuit Booz</quote>, cui Ruth
<lb ed="#Qd"/>in Ecclesia Domini peperit filios, <title>Ruth</title> ultimo, 13.
<lb ed="#Qd"/>Sed obicit <name ref="#Augustine">Augustinus</name><!--7-->: Cur ergo dictum est
<lb ed="#Qb"/><quote>usque in aeternum</quote> per additionem? An quia
<lb ed="#Qd"/>post nulla anima de Ammonitis et Moabitis in<lb ed="#Qd"/>travit<!--o-->
in illam Ecclesiam Hebraeorum? Quod
<lb ed="#Qd"/>videtur inconveniens.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e559">
<lb ed="#Qd"/>5. Si vero dicatur aliter, sicut dicit <name>Augu<lb ed="#Qd"/>stinus</name><!--8-->,
quod <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e565">Ammonitas prohibuit et non
<lb ed="#Qd"/>Ammonitidas, id est<!--p--> viros admitti, non feminas</quote>,
<lb ed="#Qd"/>et reddit rationem, <quote>quia, cum evertissent Israeli<lb ed="#Qd"/>tae
illam gentem, omnes viros occidere iussi sunt,
<lb ed="#Qd"/><title>Num.</title> 31, 17-18, feminas autem non<!--q--> nisi eas quae
<lb ed="#Qd"/>noverant virum, quoniam ipsae in fornicationem
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>subduxerant populum, <title>Num.</title> 25, 1; virgines vero
<lb ed="#Qd"/>dimiserunt, non eis imputantes culpam, qua everti
<lb ed="#Qd"/>gens illa<!--a--> meruit, quam etiam hic commemora<lb ed="#Qd"/>vit</quote>.
— Sed obicitur: Nam, sicut habetur Iu<lb ed="#Qd"/>dith
5, 5, <quote>Achior erat dux omnium filiorum Ammon</quote>,
et, sicut dicitur 14, 6, <quote>relicto gentilitatis ritu,
<lb ed="#Qd"/>credidit Deo et circumcidit carnem praeputii sui
<lb ed="#Qd"/>et appositus est<!--b--> ad populum Israel et omnis
<lb ed="#Qd"/>successio generis eius</quote>. Ergo Achior contra hanc
<lb ed="#Qd"/>prohibitionem in Dei Ecclesia est receptus.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e606">
<lb ed="#Qd"/>6. Item, obicitur de hoc quod de Ammonite et
<lb ed="#Qd"/>Moabite subdit Lex<!--9-->: <quote>Non facies cum eis pacem
<lb ed="#Qd"/>nec quaeres eis bona cunctis diebus vitae tuae
<lb ed="#Qd"/>usque in sempiternum</quote>. Nam haec prohibitio vi<lb ed="#Qd"/>detur
manifestam iniquitatem inducere, quia, sicut
<lb ed="#Qd"/>dicit<!--c--> <name>Apostolus</name>, <title>Rom.</title> 12, 18: <quote>Si fieri potest
<lb ed="#Qd"/>quod ex vobis est, cum omnibus<!--d--> hominibus pa<lb ed="#Qd"/>cem
habentes</quote>; et <title>Hebr.</title> 12, 14: <quote>Pacem sequimini
<lb ed="#Qd"/>cum omnibus</quote>; item, <title>Rom.</title> 12, 20, iuxta auctorita<lb ed="#Qd"/>tem
<title>Prov.</title> 25, 21: <quote>Si esurierit inimicus tuus, ciba
<lb ed="#Qd"/>illum; si sitit, potum da illi</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e632">
<lb ed="#Qd"/>Respondeo<!--e-->: 1. Ad primum dicendum<!--f--> quod
<lb ed="#Qd"/>poena iuste infertur sine culpa, non tamen sine
<lb ed="#Qd"/>causa<!--10-->, sicut patet in multis exemplis, ut in caeco
<lb ed="#Qd"/>nato et <name>Paulo</name><!--11-->. Dicendum igitur quod ab Ecclesia
<lb ed="#Qd"/>excluditur<!--g-->, secundum praedictam legem, eunu<lb ed="#Qd"/>chus
et spurius, non pro culpa ab eis commissa,
<lb ed="#Qd"/>sed pro culpa significata excluditur eunuchus<!--1-->:
<lb ed="#Qd"/>significat enim illum <quote xml:id="ahsh-l3p2in3t2s2q2t1m4-Qd1e651">qui molliter vivit nec virile<!--h-->
<lb ed="#Qd"/>opus perficit<!--12--></quote>; et haec causa sufficiens est<!--i-->
<lb ed="#Qd"/>Legi, quae deservit figurae<!--l-->, quamvis alia ite<lb ed="#Qd"/>rum
causa sit, sicut iam dicetur<!--13-->. Pro culpa
<lb ed="#Qd"/>vero detestanda sine<!--l--> propria, excluditur spu<lb ed="#Qd"/>rius,
in detestationem videlicet illegitimi coitus.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e666">
<lb ed="#Qd"/>2. Ad secundum vero dicendum quod ex<lb ed="#Qd"/>cluditur
quis a societate fidelium simpliciter, cum
<lb ed="#Qd"/>non recipitur<!--m--> ad communionem orationis, bene<lb ed="#Qd"/>licientiae,
ritus, quem<!--n--> habent fideles, et hoc modo
<lb ed="#Qd"/>sine culpa non excludebantur a communione fi<lb ed="#Qd"/>dellum
sive Ecclesia. Iterum, excluditur quis,
<lb ed="#Qd"/>cum<!--o--> non recipitur ad pactum confoederationis
<lb ed="#Qd"/>fidelium, ut ad matrimonium, et hoc modo eunu<lb ed="#Qd"/>chus
propter impotentiam generationis, quae est
<lb ed="#Qd"/>opposita bono matrimonii, quod est bonum<!--p--> pro<lb ed="#Qd"/>lis,
dicitur excludi ab Ecclesia<!--q-->, hoc est, ne per
<pb ed="#Qd" n="715"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>matrimonium Ecclesiae Dei sive congregationi<!--a-->
<lb ed="#Qd"/>fidelium adiungatur. Simili modo mamzer, sive
<lb ed="#Qd"/>spurius, propter infamiam generationis efficitur<!--b-->
<lb ed="#Qd"/>irregularis et excluditur, ne per pactionem coniu<lb ed="#Qd"/>galem
Ecclesiae societur.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e708">
<lb ed="#Qd"/>3. Ad tertium dicendum quod eunuchus
<lb ed="#Qd"/>simpliciter excludi dicitur, quia nec in se nec in
<lb ed="#Qd"/>successore potest per coniugium Ecclesiae so<lb ed="#Qd"/>ciari.
Spurius vero, quamvis non in se copulari
<lb ed="#Qd"/>possit propter infamiam, tamen potest in succes<lb ed="#Qd"/>sore;
tamen non copulabitur filiabus israel, nec
<lb ed="#Qd"/>filius eius de legitima, nec nepos, usque ad de<lb ed="#Qd"/>cimum
successorem, quando memoria antiqui
<lb ed="#Qd"/>opprobrii sive infamiae penitus erit extincta.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e731">
<lb ed="#Qd"/>4. Ad quartum quod obicit de Ammonite et
<lb ed="#Qd"/>Moabite, secundum <name ref="#Augustine">Augustinum</name><!--1-->: Cum Am<lb ed="#Qd"/>monites
et Moabites nomina sint generis mascu<lb ed="#Qd"/>lini,
per hos viri tantum<!--c-->, non mulieres, intelli<lb ed="#Qd"/>guntur
exclusi, et ideo Ruth non est copulata
<lb ed="#Qd"/>Ecclesiae contra hanc prohibitionem.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e750">
<lb ed="#Qd"/>5. Ad illud<!--d--> vero quod obicit de Achior,
<lb ed="#Qd"/>dicunt quidam quod, quamvis legatur dux fi<lb ed="#Qd"/>liorum
Ammon, non tamen legitur Ammonites
<lb ed="#Qd"/>fuisse; ex quo accipiunt<!--e--> quod, quamvis Am<lb ed="#Qd"/>monitis
imperaret, tamen ex alia<!--f--> gente et na<lb ed="#Qd"/>tione
erat, ut Aegyptius vel Idumaeus. Aliis
<lb ed="#Qd"/>vero videtur quod per susceptionem circum<lb ed="#Qd"/>cisionis
et ritum gentis hebraeae<!--g--> specialiter
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dispensatum est cum Achior, ut aggregaretur<!--h-->
<lb ed="#Qd"/>Ecclesiae et collegio Hebraeorum, quamvis esset
<lb ed="#Qd"/>de genere Ammonitarum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e779">
<lb ed="#Qd"/>6. Ad ultimum vero dicendum quod illa le<lb ed="#Qd"/>gis
particula <quote>non facies cum eis pacem, nec quae<lb ed="#Qd"/>res
eis bona</quote> intelligitur duobus modis. Uno modo
<lb ed="#Qd"/>secundum acceptionem animae carnalis, et sic
<lb ed="#Qd"/>accipitur litteraliter, et dicitur secundum permis<lb ed="#Qd"/>sionem,
non secundum praeceptionem; et secun<lb ed="#Qd"/>dum
hunc sensum accipitur illud<!--i--> quod dicit
<lb ed="#Qd"/>Dominus, <title>Matth.</title> 5, 43: <quote>Odio habebis inimicum
<lb ed="#Qd"/>tuum, dictum est antiquis</quote>. Alio modo secundum
<lb ed="#Qd"/>acceptionem<!--k--> animae spiritualis, et tunc intelligitur
<lb ed="#Qd"/>spiritualiter, ut non quaeratur pax nec bonum
<lb ed="#Qd"/>quo foveantur<!--l--> in malis, sed adversemur eis, in
<lb ed="#Qd"/>quantum mali sunt, et odio habeamus, secun<lb ed="#Qd"/>dum
quod dicitur in <title>Psalmo</title><!--2-->: <quote>Perfecto odio
<lb ed="#Qd"/>oderam illos</quote>, quamvis diligamus eos in quan<lb ed="#Qd"/>tum
homines sunt. Unde <name ref="#Augustine">Augustinus</name><!--3-->: <quote>Ista
<lb ed="#Qd"/>duo nomina, cum dicitur <mentioned>homo peccator</mentioned>, non
<lb ed="#Qd"/>frustra dicuntur. Quia peccator est, corripe;
<lb ed="#Qd"/>quia homo est, miserere; nec omnino liberabis
<lb ed="#Qd"/>hominem, nisi<!--m--> cum persecutus fueris pecca<lb ed="#Qd"/>torem</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q2t1m4-d1e832">
<lb ed="#Qd"/>Sic igitur terminatur<!--n--> haec pars, in qua quae<lb ed="#Qd"/>ritur
de legibus iudicialibus circa gradus et dif<lb ed="#Qd"/>ferentias
personarum.
</p>
</div>
</body>
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