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ahsh-l3p2in3t2s2q3t1c1.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. 3, T. 1, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 3, T. 2, S. 2, Q. 3, T. 1, 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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<div xml:id="ahsh-l3p2in3t2s2q3t1c1">
<head xml:id="ahsh-l3p2in3t2s2q3t1c1-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 2, Q. 3, T. 1, C. 1</head>
<head xml:id="ahsh-l3p2in3t2s2q3t1c1-Hd1e105" type="question-title">DE INSTITUTIONE DECIMARUM, PRIMITIARUM ET OBLATIONUM.</head>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e108">
<lb ed="#Qd"/>Circa institutionem decimarum sic quaeritur:
<lb ed="#Qd"/>utrum emanaverit institutio decimarum et
<lb ed="#Qd"/>aliorum<!--a--> iure naturali et de tempore institu<lb ed="#Qd"/>tionis<!--b-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e119">
<lb ed="#Qd"/>I. Quantum ad primum obicitur sic: 1. Diffe<lb ed="#Qb"/>runt
ea quae pertinent ad ius naturale et ius
<lb ed="#Qd"/>positivum per hoc quod decreta iuris positivi va<lb ed="#Qd"/>riantur
secundum tempus et locum nec servanda
<lb ed="#Qd"/>sunt semper et ubique; decreta vero iuris natu<lb ed="#Qd"/>ralis
non variantur, immo servanda sunt semper
<lb ed="#Qd"/>et ubique<!--1-->. Si ergo decretum de decimis solven<lb ed="#Qd"/>dis
et etiam de oblationibus servandum est sem<lb ed="#Qd"/>per
et ante Legem et in Lege et<!--c--> tempore gratiae
<lb ed="#Qd"/>et etiam ubique apud omnes, relinquitur quod
<lb ed="#Qd"/>eorum institutio est a iure naturali.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e143">
<lb ed="#Qd"/>2. Item, de dictamine iuris naturalis est illud
<lb ed="#Qd"/><title>Prov.</title> 3, 9: <quote>Honora Dominum de tuo substantia,
<lb ed="#Qd"/>et de primitiis frugum tuarum do pauperibus</quote>. —
<lb ed="#Qd"/>Item, de iure etiam naturali est<!--d--> quod sustentan<lb ed="#Qd"/>dus
est minister Dei de nostra substantia, et
<lb ed="#Qd"/>quod seminanti <quote>spiritualia</quote> debeamus ministrare
<lb ed="#Qd"/><quote>carnalia</quote> seu temporalia, sicut dicitur <title>I Cor.</title> 9, 11.
<lb ed="#Qd"/>Si ergo non ad aliud est institutio decimarum,
<lb ed="#Qd"/>primitiarum et oblationum nisi ut de nostra sub<lb ed="#Qd"/>stantia
honoretur Deus vel<!--e--> sustentetur minister
<lb ed="#Qd"/>eius seu pauper proximus, ergo institutio horum
<lb ed="#Qd"/>est a iure naturali. Sicut enim dicuntur esse
<lb ed="#Qd"/>artis alicuius quae ordinantur ad finem illius
<lb ed="#Qd"/>artis immediate, ita et dicentur esse iuris natu<lb ed="#Qd"/>ralis
quae ordinantur ad finem illius.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e179">
<lb ed="#Qd"/>Contra: a. Quae sunt iuris naturalis sunt
<lb ed="#Qd"/>scripta in corde hominis, <title>Rom.</title> 2, 15: <quote>Ostendunt
<lb ed="#Qd"/>opus Legis scriptum in cordibus suis, testimonium
<lb ed="#Qd"/>reddente illis conscientia ipsorum</quote>. Quamvis au<lb ed="#Qd"/>tem
in corde hominis scriptum sit quod de pro<lb ed="#Qd"/>pria
substantia honorandus sit Deus et susten<lb ed="#Qd"/>tandus
minister eius, non tamen scriptum est de
<lb ed="#Qd"/>quota parte, ut nec de prima vel decima sicut
<lb ed="#Qd"/>nec de secunda vel tertia. Si ergo institutio de
<lb ed="#Qd"/>decimis determinat aliquotam partem, non est
<lb ed="#Qd"/>de iure naturali.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e205">
<lb ed="#Qd"/>II. Item, quaeritur de tempore institutionis de<lb ed="#Qd"/>cimarum
et primitiarum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e212">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>a. Nam dicit <name>Hugo de S. Victore</name><!--2--> quod
<lb ed="#Qd"/>decimae erant institutae in remedium originalis
<lb ed="#Qd"/>peccati ut medicina morbi. Si ergo quam cito
<lb ed="#Qd"/>incipit morbus, necessaria est institutio medici<lb ed="#Qd"/>nae;
sed statim post peccatum Adae invaluit
<lb ed="#Qd"/>morbus originalis peccati, ergo statim debuerunt
<lb ed="#Qd"/>institui decimae.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e234">
<lb ed="#Qd"/>Contra: 1. Primitiae institutae sunt vel coe<lb ed="#Qd"/>perunt<!--g-->
ab Abel, sicut patet <title>Gen.</title> 4, 4; decimae
<lb ed="#Qd"/>vero non coeperunt nisi a tempore Abrahae, si<lb ed="#Qd"/>cut
patet ex <title>Gen.</title> 14, 20, post victoriam regum.
<lb ed="#Qd"/>Ergo non a principio instituta est decima.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e247">
<lb ed="#Qd"/>2. Item, quaeritur quare non a principio insti<lb ed="#Qd"/>tuta
est decima sicut primitiae. Item<!--h-->, primitiae
<lb ed="#Qd"/>institutae sunt<!--i--> ante diluvium in Abel, decimae
<lb ed="#Qd"/>vero<!--k--> post diluvium in Abraham.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e258">
<lb ed="#Qd"/>3. Item, quaeritur de oblationibus. Nam obla<lb ed="#Qd"/>tio,
secundum quod distinguitur a primitia et de<lb ed="#Qd"/>cima,
instituta legitur a<!--l--> Cain, de quo dicitur,
<lb ed="#Qd"/><title>Gen.</title> 4, 3, quod obtulit <quote>de frugibus terrae mu<lb ed="#Qd"/>nera<!--m-->
Domino</quote>. Et iterum in Noe, de quo legitur,
<lb ed="#Qd"/><title>Gen.</title> 8, 20: <quote>De pecoribus et volucribus mundis
<lb ed="#Qd"/>obtulit holocaustum Domino</quote>. Item, in Melchise<lb ed="#Qd"/>dech,
<title>Gen.</title> 14, 18: <quote>Melchisedech<!--n--> lex Salem ob<lb ed="#Qd"/>tulit
panem et vinum, erat enim sacerdos Dei
<lb ed="#Qd"/>summi</quote>. Quaeritur ergo unde ista varietas obla<lb ed="#Qd"/>tionum
in lege naturae.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e285">
<lb ed="#Qd"/>4. Item, quaeritur quare in Canone Missae
<lb ed="#Qd"/>petimus oblationem nostram acceptam fieri sicut
<lb ed="#Qd"/>oblationem Abel et Abraham et Melchisedech, et
<lb ed="#Qd"/>non ipsius Patriarchae Noe, de quo legitur, <title>Gen.</title>
<lb ed="#Qd"/>8, 20-21, quod <quote>obtulit holocaustum super altare,
<lb ed="#Qd"/>odoratusque est Dominus odorem suavitatis</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e301">
<lb ed="#Qd"/>Respondeo: 1. Ad primum dicendum quod
<lb ed="#Qd"/>decretum de decimis intelligi potest duobus mo<lb ed="#Qd"/>dis:
secundum determinationem et<!--o--> secundum
<lb ed="#Qd"/>indeterminationem. Secundum determinationem,
<lb ed="#Qd"/>in taxatione talis partis solvendae Deo, et sic
<lb ed="#Qd"/>accipitur in ratione propria. Secundum indetermi<lb ed="#Qd"/>nationem,
in solutione alicuius partis substantiae
<lb ed="#Qd"/>solvendae Deo vel<!--p--> eius ministro, et sic acci<lb ed="#Qd"/>pitur
in ratione universali. Dicendum ergo quod,
<lb ed="#Qd"/>secundum primum modum, secundum quid et non
<lb ed="#Qd"/>simpliciter institutio decimarum est a iure natu<lb ed="#Qd"/>rali<!--q-->;
secundo modo simpliciter est a iure naturali.
<pb ed="#Qd" n="729"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>Nam ius naturale dictat, sicut ostendebatur<!--1-->,
<lb ed="#Qd"/>quod honorandus sit Deus <quote>de propria substantia</quote>
<lb ed="#Qd"/>et quod dentur temporalia ministranti spiritualia.
<lb ed="#Qd"/>Quod vero talis pars, hoc non dictat simpliciter,
<lb ed="#Qd"/>sed secundum quid, ut cum adiuvatur ratione
<lb ed="#Qd"/>vel arte vel gratia seu inspiratione<!--2-->: tunc enim
<lb ed="#Qd"/>quodam modo inclinatur natura ad solutionem
<lb ed="#Qd"/>talis partis.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e351">
<lb ed="#Qd"/>Nota<!--a--> ergo quod, cum simpliciter per dicta<lb ed="#Qd"/>men
iuris naturalis teneret<!--b--> homo quod hono<lb ed="#Qd"/>randus
esset Deus <quote>de propria substantia</quote>, quod
<lb ed="#Qd"/>ipsum in solutione decimae honoraret, instinctum
<lb ed="#Qd"/>quemdam habuit ex arte. Nam cum sciret Deum
<lb ed="#Qd"/>honorandum ut principium et auctorem bonorum
<lb ed="#Qd"/>et consummatorem et finem bonorum<!--c-->, in solu<lb ed="#Qd"/>tione
primitiae protestabatur ipsum esse bono<lb ed="#Qd"/>rum
principium et auctorem; ex arte vero noti<lb ed="#Qd"/>tiae
numerorum instinctum habuit ut offerret
<lb ed="#Qd"/>decimam<!--d--> ad protestandum ipsum Deum con<lb ed="#Qd"/>summatorem
et finem bonorum. Nam ab uni<lb ed="#Qd"/>tate<!--e-->
numeris coordinatis primus limes et termi<lb ed="#Qd"/>nus
numerorum est denarius numerus, et per
<lb ed="#Qd"/>replicationem unitatis et ceterorum numerorum
<lb ed="#Qd"/>ad ipsum formantur numeri consequentes. Unde
<lb ed="#Qd"/><name>Isidorus</name><!--3-->, super illud <title>Exod.</title> 22, 29: <quote>Decimas et
<lb ed="#Qd"/>primitias tuas<!--f--> non tardabis offerre</quote>, dicit: <quote xml:id="ahsh-l3p2in3t2s2q3t1c1-Qd1e392">Per
<lb ed="#Qd"/>primitias frugum vel primogenitorum principia bo<lb ed="#Qd"/>norum
operum ostenduntur. In decimis vero dena<lb ed="#Qd"/>rius
perfectionem significat, quia usque ad ipsum
<lb ed="#Qd"/>numerus crescit; ideoque sicut in primitiis prin<lb ed="#Qd"/>cipia
voluntatum, ita<!--g--> in decimis consummationes
<lb ed="#Qd"/>nostrorum operum ad Deum referre praecipimur,
<lb ed="#Qd"/>a quo et boni operis initium et perfectionis do<lb ed="#Qd"/>natur<!--h-->
effectus</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e413">
<lb ed="#Qd"/>Item, quemdam instinctum habuit ex ratione.
<lb ed="#Qd"/>Nam cum conferret ratio quae universaliter erant
<lb ed="#Qd"/>necessaria sustentationi<!--i--> vitae humanae, inve<lb ed="#Qd"/>niebat
secundum exigentiam naturae octo partes
<lb ed="#Qd"/>necessarias sustentationi<!--k--> personae et suae fa<lb ed="#Qd"/>miliae.
Nam secundum decursum naturae com<lb ed="#Qd"/>muniter
tunc vivere poterant homines usque ad
<lb ed="#Qd"/>quartam generationem; quatuor autem genera<lb ed="#Qd"/>tiones
ad minus ponunt octo personas: patrem
<lb ed="#Qd"/>et matrem, filium et filiam, nepotem et neptem,
<lb ed="#Qd"/>pronepotem et proneptem. Octo ergo partes<!--l--> iu<lb ed="#Qd"/>dicavit
necessarias sustentationi propriae et fami<lb ed="#Qd"/>liae;
nonam vero partem necessariam iudicavit
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>retinere<!--m--> pro semente et excolitione; de decima
<lb ed="#Qd"/>ergo, quae super excrescebat, iudicare debuit
<lb ed="#Qd"/>honorandum Deum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e452">
<lb ed="#Qd"/>Item, quemdam instinctum habuit ex inspira<lb ed="#Qd"/>tione
seu revelatione facta Adae, cum iuit raptus
<lb ed="#Qd"/>in extasi ad curiam angelorum, ex quo notum
<lb ed="#Qd"/>fuit homini creaturam angelicam novem ordini<lb ed="#Qd"/>bus
distinctam, et ipsum hominem<!--n--> in decimo
<lb ed="#Qd"/>ordine rationalis creaturae conditum. Si ergo
<lb ed="#Qd"/>homo in substantia, qua honorabat Deum, debuit
<lb ed="#Qd"/>protestari ordinem suae conditionis, ad<!--o--> laudem
<lb ed="#Qd"/>et gloriam Conditoris conveniebat offerre deci<lb ed="#Qd"/>mam,
et non partem aliam, iuxta parabolam de
<lb ed="#Qd"/>drachma decima, <title>Luc.</title> 15, 8-10<!--4-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e478">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo<!--p--> quod primo
<lb ed="#Qd"/>obicitur quod <mentioned>decretum de decimis semper est
<lb ed="#Qd"/>servandum</mentioned>, distinguendum est, quia <mentioned>servan<lb ed="#Qd"/>dum</mentioned>
potest dicere vel debitum servari vel di<lb ed="#Qd"/>gnum
servari. Si <mentioned>servandum</mentioned> dicat debitum ser<lb ed="#Qd"/>vari,
dico<!--q--> quod non semper erat servandum,
<lb ed="#Qd"/>quia non omni tempore iuit praeceptum servari,
<lb ed="#Qd"/>nec etiam omni tempore servabatur, ut ante tem<lb ed="#Qd"/>pora
Abrahae. Si vero <mentioned>servandum</mentioned> dicat dignum
<lb ed="#Qd"/>servari, concedendum quod omni tempore ser<lb ed="#Qd"/>vandum
est, non tamen sub tali aliquota vel tali
<lb ed="#Qd"/>simpliciter; et in ratione indeterminata<!--r--> est iuris
<lb ed="#Qd"/>naturalis, sicut patet ex dictis<!--5-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e510">
<lb ed="#Qd"/>2. Similiter ad illud quod secundo obicit,
<lb ed="#Qd"/>patet responsio. Nam secundum indeterminatio<lb ed="#Qd"/>nem
decretum de decimis<!--s--> est scriptum in corde
<lb ed="#Qd"/>hominis; secundum vero determinationem non est
<lb ed="#Qd"/>scriptum in corde hominis<!--t--> simpliciter, sed tan<lb ed="#Qd"/>tum
secundum quid<!--6-->.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e526">
<lb ed="#Qd"/>II. Ad secundum vero quod quaeritur de
<lb ed="#Qd"/>tempore institutionis, dicendum quod, cum sine
<lb ed="#Qd"/>fide Salvatoris implicita vel explicita nulli ho<lb ed="#Qd"/>mini
post peccatum potuerit<!--u--> esse salus, ut dicit
<lb ed="#Qd"/>B. <name ref="#Augustine">Augustinus</name><!--7--> et B. <name>Petrus</name>, Act. 4, 12, per
<lb ed="#Qd"/>successum temporis demonstrabatur persona Sal<lb ed="#Qd"/>vatoris.
Primo in natura Deitatis seu substantia
<lb ed="#Qd"/>Conditoris, propter quod honorari debuit primi<lb ed="#Qd"/>tiis
et primogenitis gregis ab Abel, ut significa<lb ed="#Qd"/>retur
quod ille, qui erat principium conditionis
<lb ed="#Qd"/>et primogenitus Filius Dei, esset principium re<lb ed="#Qd"/>parationis.
Secundo, persona<!--v--> Salvatoris revela<lb ed="#Qd"/>batur
in natura creata, in qua assumeret offi<lb ed="#Qd"/>cium
Mediatoris et offerret oblationem sacrificium
<pb ed="#Qd" n="730"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>placationis pro hominibus ad Deum: propter quod
<lb ed="#Qd"/>honorari debuit in oblatione et sacrificiis. Tertio,
<lb ed="#Qd"/>quia nesciebatur adhuc in qua natura, utrum an<lb ed="#Qd"/>gelica
vel humana, facta est revelatio quod in
<lb ed="#Qd"/>humana natura, in qua expiaret officium Redem<lb ed="#Qd"/>ptoris
et ideo<!--a-->, honorari debuit in<!--b--> decima, in qua
<lb ed="#Qd"/>designatur humana natura, <title>Luc.</title> 15, 8-10. Quia ergo
<lb ed="#Qd"/>a principio facta est Abel revelatio personae Sal<lb ed="#Qd"/>vatoris,
ut Conditoris in substantia Deitatis, ideo
<lb ed="#Qd"/>instituta est primitia. Quia vero Noe facta est
<lb ed="#Qd"/>revelatio indeterminate<!--c--> in natura creata, ut Me<lb ed="#Qd"/>diatoris,
ideo in ipso legitur institutio oblationis
<lb ed="#Qd"/>acceptae<!--d--> Deo. Quia vero Abrahae primo determi<lb ed="#Qd"/>natio
et demonstratio personae Salvatoris in na<lb ed="#Qd"/>tura
humana<!--e-->, cum dictum est ei, <title>Gen.</title> 22, 18: <quote>In
<lb ed="#Qd"/>semine tuo benedicentur omnes gentes</quote>, in Abraham
<lb ed="#Qd"/>instituta est decima.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e603">
<lb ed="#Qd"/>[Ad obiecta]: 1-2. Et per hoc patet responsio
<lb ed="#Qd"/>ad primum et etiam ad secundum, quare<!--f-->
<lb ed="#Qd"/>scilicet non a<!--g--> principio instituta est decima.
<lb ed="#Qd"/>Nam, sicut<!--h--> dicit <name>Hugo de S. Victore</name>, in li<lb ed="#Qd"/>bro<!--i-->
<title>De sacramentis</title><!--1-->, oportuit, ut secundum suc<lb ed="#Qd"/>cessum
temporum spiritualium gratiarum signa
<lb ed="#Qd"/>magis ac magis<!--k--> evidentia ad eam declarandam<!--l-->
<lb ed="#Qd"/>formarentur, ut cum effectu salutis cresceret co<lb ed="#Qd"/>gnitio
veritatis.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e625">
<lb ed="#Qd"/>3. Ad tertium vero de oblatione dicendum
<lb ed="#Qd"/>quod oblatio duplici de causa instituta est: una in
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>protestationem beneficii Conditoris, alia in pro<lb ed="#Qd"/>testationem
beneficii Salvatoris. Ex prima causa
<lb ed="#Qd"/>Cain, intelligens omnes fructus esse beneficia
<lb ed="#Qd"/>Conditoris, obtulit <quote>de frugibus munera Domino</quote>,
<lb ed="#Qd"/><title>Gen.</title> 4,3; sed quia ex cupiditate meliora sibi
<lb ed="#Qd"/>retinuit, sicut patet per aliam litteram<!--2-->, Deum non
<lb ed="#Qd"/>sicut decuit honoravit, et ideo dicit Scriptura<!--3-->
<lb ed="#Qd"/>quod Deus <quote>ad munem eius non respexit</quote>. Ex
<lb ed="#Qd"/>secunda vero causa Noe a Deo inspiratus et Mel<lb ed="#Qd"/>chisedech
obtulerunt; sed Noe sacrificium anima<lb ed="#Qd"/>lium
in signum sacrificii semel fiendi per Chri<lb ed="#Qd"/>stum<!--n-->,
Melchisedech vero partem et vinum in
<lb ed="#Qd"/>signum sacrificii corporis et sanguinis<!--o--> Domini
<lb ed="#Qd"/>continuandi et iterandi usque ad iudicium, quam<lb ed="#Qd"/>diu
indigeret homo sustentatione, quae est per
<lb ed="#Qd"/>panem et vinum.
</p>
<p xml:id="ahsh-l3p2in3t2s2q3t1c1-d1e669">
<lb ed="#Qd"/>4. Ad ultimum dicendum quod in Canone
<lb ed="#Qd"/>Missae illos tres<!--p--> Specialiter nominamus, Abel,
<lb ed="#Qd"/>Abraham, Melchisedech, quia in oblatione isto<lb ed="#Qd"/>rum
expressa est persona Salvatoris: ut Conditor
<lb ed="#Qd"/>in primitiis Abel<!--q-->, ut Mediator in sacrificio Mel<lb ed="#Qd"/>chisedech
sacerdotis, ut Redemptor in decima
<lb ed="#Qd"/>Abrahae. Nue autem Patriarchae sacrificium omit<lb ed="#Qd"/>timus
et Melchisedech recitamus, quia Noe ob<lb ed="#Qd"/>tulit
sacrificium pecoris secundum ritum Legis
<lb ed="#Qd"/>Veteris, Melchisedech sacrificium vini et panis
<lb ed="#Qd"/>secundum ritum Novae Legis, in quo tradendum
<lb ed="#Qd"/>erat sacramentum Dominici corporis et sanguinis.
</p>
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