-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l3p2in3t2s3q5c6.xml
473 lines (473 loc) · 30.6 KB
/
ahsh-l3p2in3t2s3q5c6.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
<?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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>III, P. 2, Inq. 3, T. 2, S. 3, Q. 5, C. 6</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 3, T. 2, S. 3, Q. 5, C. 6</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-10-16" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in3t2s3q5c6">
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 3, Q. 5, C. 6</head>
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e105" type="question-title">DE PERSONIS OFFERENTIUM.</head>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e108">
<lb ed="#Qd"/>Consequenter quaerendum est de personis offe<lb ed="#Qd"/>rentium.
Circa quod breviter quaeruntur tria:
<lb ed="#Qd"/>Primo, utrum omnes tenerentur ad sacrificia<!--a-->,
<lb ed="#Qd"/>tam Iudaei quam gentiles;
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>secundo, utrum offerentes sacrificia teneren<lb ed="#Qd"/>tur<!--b-->
ad intelligendam significationem sacrificio<lb ed="#Qd"/>rum;
<lb ed="#Qd"/>tertio, utrum mali possent<!--c--> offerre sacrificia.
</p>
<div xml:id="ahsh-l3p2in3t2s3q5c6-Dd1e132" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e134">ARTICULUS 1.</head>
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e137" type="question-title">Utrum tam Iudaei quam gentiles tenerentur ad sacrificia.</head>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e140">
<lb ed="#Qd"/>Ad primum sic obicitur; I. 1. In omnibus
<lb ed="#Qd"/>erat originalis aegritudo, in cuius remedium erant
<lb ed="#Qd"/>sacrificia, sicut dicit <name>B. Gregorius</name><!--5-->: <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e148">Quod
<lb ed="#Qd"/>apud nos valet aqua baptismi, hoc egit apud ve<lb ed="#Qd"/>teres
vel pro parvulis sola fides<!--d--> vel pro maio<lb ed="#Qd"/>ribus
virtus<!--e--> sacrificii vel pro iis, qui ex Abrahae
<lb ed="#Qd"/>stirpe prodierunt<!--f-->, ministerium circumcisionis</quote>.
<lb ed="#Qd"/>Si ergo omnes tenebantur ad quaerendum<!--g--> reme<lb ed="#Qd"/>dium
contra originalis culpae aegritudinem, omnes
<lb ed="#Qd"/>tenebantur ad sacrificia.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e167">
<lb ed="#Qd"/>2. Item, omnes habebant illud dictamen natu<lb ed="#Qd"/>rae,
sicut dictum est<!--10-->, quod dictabat facienda sa<lb ed="#Qd"/>crificia;
sed quod est de dictamine naturae ae<lb ed="#Qd"/>que
obligat omnes<!--h-->; ergo omnes<!--i--> tenebantur ad
<lb ed="#Qd"/>sacrificia offerenda.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e180">
<lb ed="#Qd"/>Contra: a. Solis Iudaeis praecepta sunt sacri<lb ed="#Qd"/>ficia
et pro lege imposita; <quote>ubi</quote> autem <quote>non est
<lb ed="#Qd"/>Lex, nec praevaricatio</quote>, sicut dicitur<!--k--> <title>Rom.</title> 4, 15;
<lb ed="#Qd"/>ergo non sacrificare non erat aliis praevaricatio:
<lb ed="#Qd"/>praevaricatio autem dicitur transgressio datae
<cb ed="#Qd" n="807"/>
<lb ed="#Qd"/>legis<!--a-->. Nec erat contra legem naturae, cum lex
<lb ed="#Qd"/>naturae non dictaret sacrificia nisi<!--b--> in genere et
<lb ed="#Qd"/>non in ratione propria. Ex quo relinquitur quod
<lb ed="#Qd"/>nec lege naturae nec Lege data tenebantur gen<lb ed="#Qd"/>tiles
ad sacrificia.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e207">
<lb ed="#Qd"/>II. Item, quaeritur quare solum<!--c--> illi populo,
<lb ed="#Qd"/>scilicet Iudaeis, praecepta sunt sacrificia plus
<lb ed="#Qd"/>quam aliis.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e216">
<lb ed="#Qd"/>Respondeo: 1. Dicunt quod duplex est tentio,
<lb ed="#Qd"/>scilicet tentio congruitatis et tentio necessitatis.
<lb ed="#Qd"/>Tentio necessitatis est<!--d--> respectu moralium prae<lb ed="#Qd"/>ceptorum,
obligatio scilicet ad faciendum et im<lb ed="#Qd"/>plendum
ea<!--e--> necessitate salutis; tentio congrui<lb ed="#Qd"/>tatis
ante Legem fuit respectu sacrificiorum in
<lb ed="#Qd"/>convenientia et utilitate ad intelligendum reme<lb ed="#Qd"/>dium
humanae salutis. Dicendum igitur quod
<lb ed="#Qd"/>tentione necessitatis non tenebantur omnes! ad
<lb ed="#Qd"/>sacrificia, nec aliqui ante Legem datam, sed post
<lb ed="#Qd"/>Legem datam tenebantur Iudaei, quibus dabatur
<lb ed="#Qd"/>Lex, ad sacrificia tentione necessitatis, ceteri vero
<lb ed="#Qd"/>tentione congruitatis.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e247">
<lb ed="#Qd"/>[Ad obiecta]: 1. Et hoc modo dicendum ad
<lb ed="#Qd"/>illud<!--g--> quod primo obicitur, quod tenebantur
<lb ed="#Qd"/>omnes ad sacrificium congruitate, non necessitate.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e256">
<cb ed="#Q" n="b"/>
<lb ed="#Qd"/>- Ad illud vero quod obicit quod <mentioned>tene<lb ed="#Qd"/>bantur
quaerere remedium</mentioned>, concedendum est
<lb ed="#Qd"/>etiam tentione necessitatis; non tamen eadem
<lb ed="#Qd"/>tentione<!--h--> tenebantur ad sacrificia materialia. Unde
<lb ed="#Qd"/>in illa ratione sophisma est consequentis, acsi
<lb ed="#Qd"/>diceretur: tenebantur quaerere remedium; ergo
<lb ed="#Qd"/>tenebantur illud quaerere<!--i--> in sacrificiis. Quae<lb ed="#Qd"/>rere
enim remedium poterant per aliud, ut per
<lb ed="#Qd"/>sacrificia spiritualia, videlicet contis contriti et
<lb ed="#Qd"/>huiusmodi.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e280">
<lb ed="#Qd"/>2. Ad secundum vero quod obicit quod<!--k-->
<lb ed="#Qb"/><mentioned>de dictamine naturae erant</mentioned>, dicendum quod in
<lb ed="#Qd"/>dictamine naturae erant sacrificia ut congrua,
<lb ed="#Qd"/>non ut necessaria, et in generali, non in speciali<!--1-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e289">
<lb ed="#Qd"/>II. Ad illud vero quod quaerit <mentioned>quare po<lb ed="#Qd"/>pulo
Iudaico solum illa sacrificia data sunt in
<lb ed="#Qd"/>praecepto<!--l--></mentioned>, respondet <name ref="#Augustine">Augustinus</name>, <title>Contra
<lb ed="#Qd"/>Faustum</title><!--2-->, dicens: <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e303">Rite<!--m--> celebrata sunt sacrificia
<lb ed="#Qd"/>in illo populo<!--n-->, cuius regnum et sacerdotium erat
<lb ed="#Qd"/>prophetia venturi Regis et Sacerdotis de illo po<lb ed="#Qd"/>pulo
ad regendos et consecrandos fideles in om<lb ed="#Qd"/>nibus
gentibus</quote>. Unde ad significandum quod
<lb ed="#Qd"/>ex illo populo esset ille qui esset sacrificium
<lb ed="#Qd"/>verum, magis illi quam aliis praecipiebatur de
<lb ed="#Qd"/>sacrificiis, quia illius veri<!--o--> signa pronostica erant.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s3q5c6-Dd1e322" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e324">ARTICULUS II</head>
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e327" type="question-title">Utrum offerentes sacrificia tenerentur intelligere significationes eorum.</head>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e330">
<lb ed="#Qd"/>Deinde quaeritur utrum offerentes sacrificia<!--a-->
<lb ed="#Qd"/>tenerentur intelligere significationes eorum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e337">
<lb ed="#Qd"/>Quod videtur 1. per illud <title>Psalmi</title><!--3-->: <quote>Psallite sa<lb ed="#Qd"/>pienter</quote>,
<title>Glossa</title> <name ref="#Augustine">Augustini</name><!--4-->: <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e346">Nemo sapien<lb ed="#Qd"/>ter
facit quod non intelligit</quote>. Si ergo illi non
<lb ed="#Qd"/>intelligebant illa sacrificia, non sapienter offere<lb ed="#Qd"/>bant,
cum illa essent instituta in significationem
<lb ed="#Qd"/>veri sacrificii. Si ergo tenebantur sapienter of<lb ed="#Qd"/>ferre,
ergo tenebantur intelligere.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e361">
<lb ed="#Qd"/>Contra: a. Simplices tempore gratiae, qui tenen<lb ed="#Qd"/>tur
ad maiorem perfectionem, non tenentur intel<lb ed="#Qd"/>ligere
significationes sacramentorum. Ergo multo
<lb ed="#Qd"/>fortius nec simplices tempore Legis tenebantur
<lb ed="#Qd"/>intelligere significationes sacrificiorum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e375">
<lb ed="#Qd"/>Respondeo: Sicut nos debemus intelligere<!--b-->
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>articulos fidei implicite et explicite, et intelligere<!--c-->
<lb ed="#Qd"/>explicite articulos fidei<!--d--> tenentur provecti et
<lb ed="#Qd"/>praelati, sicut dicitur, <title>I Petri</title> 3, 15: <quote>Parati omni
<lb ed="#Qd"/>poscenti reddere rationem de ea quae in nobis
<lb ed="#Qd"/>est</quote> fide et <quote>spe</quote>, implicite vero<!--e--> tenentur intelli<lb ed="#Qd"/>gere
simplices solum<!--f-->, ita in Veteri Testamento
<lb ed="#Qd"/>provecti, ut doctores<!--g--> et sacerdotes, tenebantur
<lb ed="#Qd"/>intelligere significationem sacrificiorum, hoc est
<lb ed="#Qd"/>ut intelligerent ipsa sacrificia esse signa futuri
<lb ed="#Qd"/>sacrificii Redemptionis; simplices vero solum te<lb ed="#Qd"/>nebantur
intelligere quia sacrificia erant Deo<!--h--> ea
<lb ed="#Qd"/>ratione qua sibi placuit offerenda, et in<!--i--> hoc im<lb ed="#Qd"/>plicite
continebatur quod essent signa, quia ratione
<lb ed="#Qd"/>significationis futuri sacrificii voluit ea<!--k--> Deus sibi
<lb ed="#Qd"/>offerri. Inde est quod de sacrificio Phase<!--l--> dici<lb ed="#Qd"/>tur:
<quote>Erit quasi signum in manu tua</quote>, <title>Exod.</title> 13, 9.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s3q5c6-Dd1e419" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e421">ARTICULUS III</head>
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e424" type="question-title">Utrum mali possint Deo offerre sacrificia.</head>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e427">
<lb ed="#Qd"/>Tertio quaeritur utrum mali possint Deo of<lb ed="#Qd"/>ferre
sacrificia<!--a-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e434">
<lb ed="#Qd"/>Quod non, videtur: 1. Nam dicit <name>Augusti<lb ed="#Qd"/>nus</name>,
X <title>De civitate Dei</title><!--1-->, quod <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e440">misericordia, qua
<lb ed="#Qd"/>homini subvenitur, si non propter Deum fit, non
<lb ed="#Qd"/>est sacrificium</quote>. Si ergo mali propier<!--b--> Deum non
<lb ed="#Qd"/>offerrent illa animalia, non offerebant sacrificium.
<lb ed="#Qd"/>Ad quod facit illud, <title>Osee</title> 8, 13: <quote>Immolabunt car<lb ed="#Qd"/>nes
et comedent, et Dominus non suscipiet eos</quote><!--c-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e455">
<lb ed="#Qd"/>2. Item, dicit <name ref="#Augustine">Augustinus</name>, X <title>De civitate
<lb ed="#Qd"/>Dei</title><!--2-->, quod <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e464">sacrificium res divina est</quote>. Si ergo
<lb ed="#Qd"/>malus non potest operari rem divinam, non po<lb ed="#Qd"/>test
malus offerre sacrificium.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e474">
<lb ed="#Qd"/>Contra: a. <title>Gen.</title> 4, 3, Cain, qui<!--d--> malus erat, le<lb ed="#Qd"/>gitur
obtulisse Deo sacrificium. — Item, <title>Osee</title>
<lb ed="#Qd"/>9, 4: <quote>Non placebunt Deo sacrificia eorum</quote>, dicitur
<lb ed="#Qd"/>de malis. Mali ergo offerunt sacrificia, quamvis
<lb ed="#Qd"/>non Deo accepta.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e487">
<lb ed="#Qd"/>b. Si dicatur quod est sacrificium spirituale,
<lb ed="#Qd"/>quod homo offert Deo de se ipso, et est sacri<lb ed="#Qd"/>ficium
figurale, quod homo offert de alio, ut de
<lb ed="#Qd"/>animali, mali vero non possunt offerre sacrifi<lb ed="#Qd"/>cium
spirituale, tamen possunt offerre sacrificium
<lb ed="#Qd"/>figurale pro tempore figurae — contra: sacri<lb ed="#Qd"/>ficium
spirituale dicitur carnis mortificatio, <title>Rom.</title>
<lb ed="#Qd"/>12, 1: <quote>Obsecro vos per misericordiam Dei, ut offe<lb ed="#Qd"/>ratis
corpora vestra hostiam</quote>; sed, hoc sacrificium
<lb ed="#Qd"/>potest offerre malus, ut hypocritae, <title>Matth.</title> 6<!--e3-->,
<lb ed="#Qd"/>vel haeretici; ergo mali possunt offerre sacrifi<lb ed="#Qd"/>cium
spirituale.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e516">
<lb ed="#Qd"/>c. Item, laus est spirituale sacrificium, <title>Psal<lb ed="#Qd"/>mus</title><!--4-->:
<quote>Sacrificium<!--f--> laudis honorificabit me</quote>; sed
<lb ed="#Qd"/>mali possunt Deum laudare, <title>Isai.</title> 29, 13: <quote>Popu<lb ed="#Qd"/>lus
iste ore suo et labiis suis glorificat<!--g--> me</quote>; et
<lb ed="#Qd"/><title>Eccli.</title> 15, 9: <quote>Non est speciosa<!--h--> laus in ore pec<lb ed="#Qd"/>catoris</quote>.
Ergo possunt mali offerre sacrificium spi<lb ed="#Qd"/>rituale.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e534">
<lb ed="#Qd"/>Respondeo: Sacrificium dicitur eo quod<!--i--> sa<lb ed="#Qd"/>crum
faciat offerentem<!--5-->; duobus autem modis est
<lb ed="#Qd"/>sacrificium, ut signum et ut res<!--6-->. Sacrificium ergo
<lb ed="#Qd"/>secundum rem, quod<!--k--> sacrum facit, non potest
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>offerre malus, et tale est sacrificium spirituale;
<lb ed="#Qd"/>sacrificium<!--l--> vero secundum signum, quod sa<lb ed="#Qd"/>crum
significat, potest offerre malus. Hoc autem
<lb ed="#Qd"/>dico de sacrificiis specialibus<!--m-->, non de generali
<lb ed="#Qd"/>sacrificio Redemptionis. Nam illud sacrificium in
<lb ed="#Qd"/>ministerio offertur tam a bonis sacerdotibus quam
<lb ed="#Qd"/>a malis, in re vero offertur ab ipso Summo Sa<lb ed="#Qd"/>cerdote,
secundum quod dicit <name ref="#Augustine">Augustinus</name>,
<lb ed="#Qd"/>X <title>De civitate Dei</title><!--7-->, quod ipse <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e569">est<!--n--> Sacerdos of<lb ed="#Qd"/>ferens
et ipse est oblatio</quote>. Dicendum igitur quod
<lb ed="#Qd"/>sacrificia illa figuralia de animalibus poterat of<lb ed="#Qd"/>ferre
tam bonus quam malus, quia illa erant signa
<lb ed="#Qd"/>sanctificationis<!--o--> offerentis; sacrificia vero spiri<lb ed="#Qd"/>tualia,
quae offert homo de se ipso, non potest
<lb ed="#Qd"/>offerre malus, eo quod illa sunt res sanctifica<lb ed="#Qd"/>tionis
offerentis; malitia autem non compatitur
<lb ed="#Qd"/>secum<!--p--> rem sanctificationis, nec e converso res
<lb ed="#Qd"/>sanctificationis malitiam.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e593">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo<!--q--> quod obicit
<lb ed="#Qd"/>de misericordia quod non est sacrificium, con<lb ed="#Qd"/>cedendum
est, si non fiat propter Deum; unde
<lb ed="#Qd"/>non est simile de sacrificio corporali<!--r--> et spiri<lb ed="#Qd"/>tuali,
sicut iam dictum est<!--8-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e606">
<lb ed="#Qd"/>b. Ad illud vero quod postea obicitur de
<lb ed="#Qd"/>mortificatione corporis, dicendum quod mortifi<lb ed="#Qd"/>catio
corporis in hypocritis et<!--s--> haereticis non
<lb ed="#Qd"/>est sacrificium, sed mortificatio carnis debito
<lb ed="#Qd"/>modo facta et<!--t--> propter Deum et a Christianis,
<lb ed="#Qd"/>illa solum est sacrificium, quia illa est res sanc<lb ed="#Qd"/>tificationis.
Unde <name ref="#Augustine">Augustinus</name>, X <title>De civitate
<lb ed="#Qd"/>Dei</title><!--9-->: <quote xml:id="ahsh-l3p2in3t2s3q5c6-Qd1e628">Corpus nostrum cum temperantia casti<lb ed="#Qd"/>gamus.
Si hoc, quemadmodum debemus, propter
<lb ed="#Qd"/>Deum facimus<!--u-->, ut non exhibeamus membra no<lb ed="#Qd"/>stra
<quote>arma iniquitatis<!--v--> peccato, sed arma iustitiae
<lb ed="#Qd"/>Deo</quote>, ad <title>Rom.</title> 6, 13, sacrificium est</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e641">
<lb ed="#Qd"/>c. Ad illud vero quod obicit de sacrificio
<lb ed="#Qd"/>laudis, respondetur in Psalmo, super illud <quote>sacrifi<lb ed="#Qd"/>cium
landis<!--x--> honorificabit me</quote>, <title>Glossa</title><!--10-->: <quote><quote>Sa<lb ed="#Qd"/>crificium</quote>,
non<!--y--> quod scelerati cantant, sed <quote>sacri<lb ed="#Qd"/>ficium
laudis</quote>, non animalium, <quote>honorificabit me</quote>.
<lb ed="#Qd"/>Nemo enim mihi offert hoc sacrificium et malus
<lb ed="#Qd"/>est, quia nemo [laudat] nisi bonus, ut si laudat
<pb ed="#Qd" n="809"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>et bene vivit; non enim laudat, si bene dicit et
<lb ed="#Qd"/>male vivit<!--a-->, nec qui bene vivit, sed sibi dat</quote>,
<lb ed="#Qd"/>supple laudem; et subdit: <quote>Quiescat ergo a ma<lb ed="#Qd"/>lis<!--b-->
et offerat <quote>sacrificium laudis</quote></quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e674">
<lb ed="#Qd"/>2. Ad illud vero quod superius obiciebatur
<lb ed="#Qd"/>quod <mentioned>sacrificium res divina est</mentioned>, concedendum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>est; sed res divina dicitur duobus modis: se<lb ed="#Qd"/>cundum
signum et secundum essentiam. Rem
<lb ed="#Qd"/>divinam secundum signum possunt offerre, ut<!--c-->
<lb ed="#Qd"/>dictum est<!--1-->; rem autem secundum essentiam non,
<lb ed="#Qd"/>ut<!--d--> spirituale sacrificium, quod offert homo<!--e--> de
<lb ed="#Qd"/>se ipso.
</p>
</div>
<div xml:id="ahsh-l3p2in3t2s3q5c6-Dd1e697" type="articulus">
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e699">ARTICULUS IV</head>
<head xml:id="ahsh-l3p2in3t2s3q5c6-Hd1e702" type="question-title">De personis offerentium in speciali.</head>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e705">
<lb ed="#Qd"/>Quarto quaeritur<!--a--> de personis offerentium in
<lb ed="#Qd"/>speciali. Quaeritur ergo de personis offerentibus
<lb ed="#Qd"/>in lege naturae. Legimus enim quod Abel obtulit
<lb ed="#Qd"/>sacrificium, <title>Gen.</title> 4, 4, similiter Noe, <title>Gen.</title> 8, 20,
<lb ed="#Qd"/>similiter Abraham, <title>Gen.</title> 15, 9-10 et 22,13, simi<lb ed="#Qd"/>liter
Iacob, <title>Gen.</title> 46, 1.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e721">
<lb ed="#Qd"/>I. Quaeritur ergo quare non similiter Isaac ob<lb ed="#Qd"/>tulit
sacrificium aliquod, cum esset in illa linea
<lb ed="#Qd"/>Patrum de<!--b--> quibus nasciturus erat Christus, ve<lb ed="#Qd"/>rum
scilicet sacrificium.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e732">
<lb ed="#Qd"/>[Solutio]: Ad hoc assignatur multiplex ratio.
<lb ed="#Qd"/>Prima est secundum litteram, quia<!--c--> Abel fuit
<lb ed="#Qd"/>principium et caput generationis suae, id est pri<lb ed="#Qd"/>mae
aetatis, Noe secundae, Abraham tertiae. ideo
<lb ed="#Qd"/>illis tamquam principalioribus competebat ut of<lb ed="#Qd"/>ferrent
sacrificia in praefigurationem<!--d--> praedictam.
<lb ed="#Qd"/>Iacob vero fuit pater<!--e--> duodecim Patriarcharum, ex
<lb ed="#Qd"/>quibus duodecim tribus, quibus data est lex sa<lb ed="#Qd"/>crificiorum;
propterea<!--f--> illis quatuor competebat.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e755">
<lb ed="#Qd"/>Secunda ratio est, quia per Noe post diluvium
<lb ed="#Qd"/>disseminatum est<!--f--> genus humanum simpliciter;
<lb ed="#Qd"/>per Abraham plurimum est multiplicatum: tum<!--h-->
<lb ed="#Qd"/>per Ismaelem, ex quoi orti sunt duodecim duces,
<lb ed="#Qd"/>ut <title>Gen.</title> 17<!--k-->, 20; tum per Isaac, unde <title>Gen.</title> 15, 5, 9
<lb ed="#Qd"/>post promissionem de multiplicatione, statim sub<lb ed="#Qd"/>ditur
de sacrificio eius; similiter per Iacob mul<lb ed="#Qd"/>tiplicatum
est, quia habuit plures uxores<!--2-->; isaac
<lb ed="#Qd"/>vero unica contentus<!--l--> non ita multiplicavit, et
<lb ed="#Qd"/>ideo non ita ei<!--m--> competebat sacrificiorum oblatio.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e779">
<lb ed="#Qd"/>Tertia ratio, quae videtur potior, est, quia ipse
<lb ed="#Qd"/>Isaac in persona sua oblatus est in sacrificium,
<lb ed="#Qd"/><title>Gen.</title> 22, 10, et ita expressissime praefiguravit<!--n-->
<lb ed="#Qd"/>Christum in se ipso. Ideo non oportebat quod
<lb ed="#Qd"/>praefiguraret illum in sacrificiis quae ipse<!--o--> of<lb ed="#Qd"/>ferret,
quia illa minus proprie Christum praefi<lb ed="#Qd"/>gurabant<!--p-->.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e797">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Quarta ratio est allegorica, quia<!--q--> Isaac typum
<lb ed="#Qd"/>gessit contemplativorum, alii vero activorum.
<lb ed="#Qd"/>Contemplativa autem magis cedit in praemium
<lb ed="#Qd"/>quam in meritum, etsi utrumque, scilicet con<lb ed="#Qd"/>templativum
et activum, contingat mereri, prout
<lb ed="#Qd"/>in via est, activa vero magis cedit in meritum,
<lb ed="#Qd"/>et ideo, quia sacrificia respiciebant meritum, com<lb ed="#Qd"/>petebant
illis qui gerebant typum activorum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e819">
<lb ed="#Qd"/>II. Postea quaeritur de Melchisedech. Cum
<lb ed="#Qd"/>enim<!--r--> Melchisedech expressiorem tenuerit ty<lb ed="#Qd"/>pum
sacerdotis veri, id est Christi, quam Aaron,
<lb ed="#Qd"/>sicut probat <name>Apostolus</name><!--s-->, <title>Hebr.</title> 7, 11, sacrificium
<lb ed="#Qd"/>autem tunc erat figura veri<!--t--> sacrificii futuri in
<lb ed="#Qd"/>Christo et a Christo, quare non legimus Melchi<lb ed="#Qd"/>sedech
sacrificium obtulisse de animalibus<!--u--> si<lb ed="#Qd"/>cut
Aaron?
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e839">
<lb ed="#Qd"/>Solutio: Verum sacrificium Christi dupliciter
<lb ed="#Qd"/>consideratur. Uno modo, in quantum ipse Chri<lb ed="#Qd"/>stus
sub specie propria, id est in carne visi<lb ed="#Qd"/>bili<!--v-->,
oblatus est in ara crucis. Alio modo, in
<lb ed="#Qd"/>quantum sub specie panis et vini dedit se ipsum
<lb ed="#Qd"/>discipulis in Coena et quotidie offertur in al<lb ed="#Qd"/>tari
Ecclesiae. Primo modo<!--x--> posset dici quod
<lb ed="#Qd"/>sacrificium Aaron, quod erat ex carne visibili,
<lb ed="#Qd"/>expressius figuravit sacrificium Christi quam illud
<lb ed="#Qd"/>quod obtulit Melchisedech. Alio modo dicimus
<lb ed="#Qd"/>quod illud quod obtulit Melchisedech, scilicet
<lb ed="#Qd"/>panis et vinum, <title>Gen.</title> 14, 18, expressius figuravit
<lb ed="#Qd"/>verum sacrificium Christi futurum<!--y--> sub specie
<lb ed="#Qd"/>panis et vini in altari quam sacrificium Aaron,
<lb ed="#Qd"/>quia ibi non offertur caro in specie carnis visi<lb ed="#Qd"/>bilis,
sed offertur invisibilis, et istud competit
<lb ed="#Qd"/>fidei, quae est de invisibilibus. Unde sicut lex
<lb ed="#Qd"/>naturae consonat<!--z--> Evangelio, ita congruum fuit
<lb ed="#Qd"/>ut sacerdos in lege naturae offerret sacrificium
<lb ed="#Qd"/>consimile sacrificio evangelico.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e885">
<pb ed="#Qd" n="810"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>III. 1. Quaeritur etiam quare Moyses non ob<lb ed="#Qd"/>tulit
aliquod sacrificium ante Legem, cum tamen
<lb ed="#Qd"/>ipse dixerit se hoc facturum, <title>Exod.</title> 5, 3, dicens
<lb ed="#Qd"/>Pharaoni: <quote>Deus Hebraeorum vocavit nos, ut ea<lb ed="#Qd"/>mur
viam trium dierum in solitudinem et sacrifi<lb ed="#Qd"/>cemus
Domino Deo nostro</quote>.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e906">
<lb ed="#Qd"/>2. Praeterea, quare non sacrificaverunt filii Is<lb ed="#Qd"/>rael
in Aegypto nisi tantum agnum paschalem,
<lb ed="#Qd"/>quod tamen fuit ex speciali praecepto Domini,
<lb ed="#Qd"/><title>Exod.</title> 12, 3.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e917">
<lb ed="#Qd"/>Respondeo: 1. Ad primum, quia<!--a-->, cum Moy<lb ed="#Qd"/>ses
esset Legis lator, in qua dantur praecepta de
<lb ed="#Qd"/>ritu sacrificiorum, congruebat ut expectaret pu<lb ed="#Qd"/>blicationem
Legis antequam sacrificium offerre<lb ed="#Qd"/>tur,
ut ostenderet<!--b--> auctoritate divinae Legis sa<lb ed="#Qd"/>crificia
esse offerenda. — Ad illud quod dixit
<lb ed="#Qd"/>Pharaoni: <quote>Viam trium dierum ibimus ut sacrifi<lb ed="#Qd"/>cemus
Domino Deo</quote><!--c-->, dicendum quod sic in di<lb ed="#Qd"/>spositione
decreverat faciendum, si eos Pharao li<lb ed="#Qd"/>bere
dimisisset, sed<!--d--> postmodum, Pharaone indu<lb ed="#Qd"/>rato
et<!--e--> diversis plagis flagellato, aliter mutatum
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>est, quia forsitan, si dimissi<!--f--> fuissent libere, per<lb ed="#Qd"/>venissent<!--g-->
ad Sina itinere trium dierum, in quo
<lb ed="#Qd"/>daretur eis lex sacrificiorum.
</p>
<p xml:id="ahsh-l3p2in3t2s3q5c6-d1e952">
<lb ed="#Qd"/>2. Ad aliud vero quod quaeritur quare non
<lb ed="#Qd"/>obtulerunt<!--h--> in Aegypto, responsio est litteralis,
<lb ed="#Qd"/>quia ea quae competebant ad sacrificia erant
<lb ed="#Qd"/>Aegyptiis abominabilia. Unde Pharaoni dicenti<!--1-->:
<lb ed="#Qd"/><quote>Ite, sacrificate Domina in terra hac</quote>, respondit
<lb ed="#Qd"/>Moyses<!--2-->: <quote>Non potest ita fieri; abominationes
<lb ed="#Qd"/>enim<!--i--> Aegyptiorum immolabimus Deo nostro</quote>. Ideo
<lb ed="#Qd"/>agnum paschalem sacrificaverunt nocte<!--k3-->, ne ab
<lb ed="#Qd"/>Aegyptiis viderentur, quod est sacrificium insti<lb ed="#Qd"/>tutum
in memoriam liberationis de Aegypto, sicut
<lb ed="#Qd"/>patet ex<!--l--> <title>Exod.</title> 13, 3. Allegorica vero ratio est,
<lb ed="#Qd"/>quia Aegyptus significat peccatum; dum autem
<lb ed="#Qd"/>homo<!--m--> est in peccato, non congruit ut offerat sa<lb ed="#Qd"/>crificium
Deo. Item, agnus paschalis erat signum
<lb ed="#Qd"/>Redemptoris; ut significaretur ergo quod per
<lb ed="#Qd"/>Christum Redemptorem eramus liberandi ab Ae<lb ed="#Qd"/>gypto
spirituali, ideo praeceptum est illis agnum
<lb ed="#Qd"/>paschalem sacrificare.
</p>
</div>
</div>
</body>
</text>
</TEI>