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ahsh-l3p2in4t1q6m1.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. 4, T. 1, Q. 6, M. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>III, P. 2, Inq. 4, T. 1, Q. 6, M. 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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<div xml:id="ahsh-l3p2in4t1q6m1">
<head xml:id="ahsh-l3p2in4t1q6m1-Hd1e102">III, P. 2, Inq. 4, T. 1, Q. 6, M. 1</head>
<head xml:id="ahsh-l3p2in4t1q6m1-Hd1e105" type="question-title">Utrum Lex et Evangelium differant sicut contraria aut sicut disparata.</head>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e108">
<lb ed="#Qd"/>Ad primum sic obicitur: 1. Quarum legum
<lb ed="#Qd"/>sanctiones et praecepta sunt contraria, et
<lb ed="#Qd"/>ipsae sunt contrariae; sed Legis et Evangelii
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>sunt praecepta contraria<!--t-->; ergo Lex et Evange<lb ed="#Qd"/>lium
sunt contraria<!--u-->. — Probatio mediae:
<lb ed="#Qd"/>In Lege prohibentur edenda<!--v--> quam plurima, sicut
<pb ed="#Qd" n="847"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>immunda, <title>Levit.</title> 11; in Evangelio vero non di<lb ed="#Qd"/>cuntur
immunda<!--a-->, <title>Matth.</title> 15, 11 : <quote>Non quod intrat
<lb ed="#Qd"/>in os coinquinat hominem</quote>. Unde et <name>Apostolus</name>
<lb ed="#Qd"/>ex hac auctoritate dicit: <quote>Omnia munda mundis</quote>, ad
<lb ed="#Qd"/><title>Tit.</title><!--b--> 1, 15.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e141">
<lb ed="#Qd"/>2. Item, in Lege conceditur odium inimici, quia
<lb ed="#Qd"/>solum praecipitur dilectio amici, <title>Levit.</title> 19, 18: <quote>Di<lb ed="#Qd"/>liges
amicum tuum</quote>; in Evangelio vero<!--c--> praeci<lb ed="#Qd"/>pitur
dilectio inimici, <title>Matth.</title> 5, 44.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e152">
<lb ed="#Qd"/>3. Item, in Lege dicitur<!--d-->: <quote>Oculum pro oculo,
<lb ed="#Qd"/>dentem pro dente</quote>, <title>Exod.</title> 21, 24; in Evangelio
<lb ed="#Qd"/>dicitur<!--1-->: <quote>Ego dico vobis omnino non resistere
<lb ed="#Qd"/>malo</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e164">
<lb ed="#Qd"/>4. Item, in Lege dicitur<!--2-->: <quote>Reddes Domina iura<lb ed="#Qd"/>menta
tua</quote>; et: <quote>Per nomen eius iurabis</quote>, <title>Deuter.</title>
<lb ed="#Qd"/>6, 13; in Evangelio dicitur<!--3-->: <quote>Non iurare omnino</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e173">
<lb ed="#Qd"/>Contra: a. <title>Ezech.</title> 1, 16: <quote>Rota erat in rota</quote>,
<lb ed="#Qd"/>hoc est, <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e179">Novum in Veteri</quote>, sicut exponit<!--e-->
<lb ed="#Qd"/><name>Gregorius</name><!--4-->. Ergo non sunt contraria.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e185">
<lb ed="#Qd"/>b. Item, <title>Matth.</title> 5, 17: <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e189" source="http://scta.info/resource/mt5_17">Non veni solvere Legem,
<lb ed="#Qd"/>sed adimplere</quote>. Evangelium ergo est Legis im<lb ed="#Qd"/>pletio;
ergo non est ei contrarium.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e197">
<lb ed="#Qd"/>c. Item, <name>Gregorius</name>, <title>Super Ezechielem</title><!--5-->, 1, 16:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e201">Divina eloquia, etsi temporibus sint disiuncta,
<lb ed="#Qd"/>sensibus sunt unita</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e207">
<lb ed="#Qd"/>Respondeo: Dicendum quod Lex et Evange<lb ed="#Qd"/>lium
differunt non sicut contraria nec etiam sicut
<lb ed="#Qd"/>disparata<!--f--> quantum ad rationem universalem, sed
<lb ed="#Qd"/>sicut disparata quantum ad rationem<!--g--> propriam,
<lb ed="#Qd"/>sicut iam patebit<!--6-->.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e220">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod primo
<lb ed="#Qd"/>obicitur quod praecepta Legis et Evangelii sunt
<lb ed="#Qd"/>contraria, respondendum per interemptionem. —
<lb ed="#Qd"/>Ad<!--h--> illud per quod videtur probari de<!--i--> pro<lb ed="#Qd"/>hibitione
escarum, dicendum quod non<!--k--> est con<lb ed="#Qd"/>trarium.
Nam Lex<!--l--> prohibuit escas et dixit im<lb ed="#Qd"/>mundas
triplici de causa: propter significationem,
<lb ed="#Qd"/>unde immunda dixit quae figurabant immunda;
<lb ed="#Qd"/>item, propter abusum, unde immunda dixit<!--m--> et
<lb ed="#Qd"/>prohibuit illa quibus abutebantur ad ritum ido<lb ed="#Qd"/>lolatriae,
sicut supra ostensum est<!--7-->; item, im<lb ed="#Qd"/>munda
dixit propter indignitatem illius populi,
<lb ed="#Qd"/>propter quam quaedam per<!--n--> prohibitionem sub<lb ed="#Qd"/>traxit
ei velut immunda. Lex vero Evangelii
<lb ed="#Qd"/>dicit et<!--o--> concedit omnia munda, respiciens ad
<lb ed="#Qd"/>naturam rerum et ad convenientem usum et ad
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>dignitatem utentium. De prima causa dicit <name>Augu<lb ed="#Qd"/>stinus</name>,
<title>Contra Faustum</title><!--8-->: Quod dixit Lex aliqua
<lb ed="#Qd"/>esse immunda et quod dicit <name>Apostolus</name> omnia
<lb ed="#Qd"/>esse munda, non sunt contraria, quia hoc<!--a--> dixit
<lb ed="#Qd"/><name>Apostolus</name> <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e269">de ipsis naturis</quote>, Lex vero <quote>prop<lb ed="#Qd"/>ter
quasdam praefigurationes tempori congruen<lb ed="#Qd"/>tes,
non natura, sed significatione, dixit immunda.
<lb ed="#Qd"/>Verbi gratia, si de porco et<!--b--> agno requiratur,
<lb ed="#Qd"/>utrumque mundum est, quia omnis creatura Dei
<lb ed="#Qd"/>bona; quadam vero significatione agnus mundus
<lb ed="#Qd"/>et porcus immundus est<!--c-->. Immundum quippe
<lb ed="#Qd"/>illud animal<!--d--> in Lege positum est, eo quod non<!--e-->
<lb ed="#Qd"/>ruminat, non autem hoc eius vitium, sed natura
<lb ed="#Qd"/>est. Sunt autem homines qui per hoc animal si<lb ed="#Qd"/>gnificantur<!--f-->
immundi proprio vitio, non na<lb ed="#Qd"/>tura,
qui cum libenter audiant verba sapientiae,
<lb ed="#Qd"/>postea de iis omnino non cogitant. Quod enim<!--g-->
<lb ed="#Qd"/>utile audiens, et velut ab<!--h--> intestino memoriae
<lb ed="#Qd"/>tamquam ad os cogitationis recordandi dulce<lb ed="#Qd"/>dine
revocare, quid aliud est quam spiritualiter
<lb ed="#Qd"/>quodam modo ruminare? Quod qui non faciunt
<lb ed="#Qd"/>illorum animalium genere figurantur. Unde et ipsa
<lb ed="#Qd"/>a<!--i--> talibus carnibus abstinentia tale vitium nos
<lb ed="#Qd"/>cavere praemonuit</quote>. — De secunda causa satis
<lb ed="#Qd"/>dictum est supra, Quaestione de immunditiis<!--k9-->.
<lb ed="#Qd"/>— De tertia vero causa dicit <name ref="#Augustine">Augustinus</name>,
<lb ed="#Qd"/>in <title>Quaestionibus Novi et Veteris Testamenti</title><!--10-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e323">Escarum lex non in primordio<!--'--> Legis data est,
<lb ed="#Qd"/>sed cum, duce perfidia, Dei verbis et promissis
<lb ed="#Qd"/>fidem nollent dare, ad duritiam cordis sui<!--m--> acce<lb ed="#Qd"/>perunt
<lb ed="#Qb"/><quote>praecepta non bona</quote>, <title>Ezech.</title> 20, 25. Id<!--n-->
<lb ed="#Qd"/>enim dictum est, ut cervix illorum premeretur
<lb ed="#Qd"/>ad protectum illorum. Superbis enim hominibus
<lb ed="#Qd"/>et contumacibus non debuit tota creatura subici.
<lb ed="#Qd"/>Postea autem<!--o-->, misericordia Dei veniente, red<lb ed="#Qd"/>dita
est<!--p--> libertas edendi; unde dicit <name>Petrus Apo<lb ed="#Qd"/>stolus</name>,
<title>Act.</title> 15, 10: <quote>Quid</quote> imponitis <quote>super cervicem
<lb ed="#Qd"/>fratrum, quod<!--q--> neque nos neque patres nostri
<lb ed="#Qd"/>potuimus portare</quote>?</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e351">
<lb ed="#Qd"/>2. Ad secundum respondet <name ref="#Augustine">Augustinus</name>,
<lb ed="#Qd"/><title>Contra Faustum</title><!--11-->, dicens: <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e360">Unusquisque iniquus
<lb ed="#Qd"/>homo, in quantum iniquus, odio<!--r--> est habendus;
<lb ed="#Qd"/>in quantum autem homo, est diligendus. Audito
<lb ed="#Qd"/>igitur et non intellecto, quod<!--s--> antiquis dictum erat
<lb ed="#Qb"/><quote>odietis inimicum vestrum</quote><!--12-->, ferebantur homi<lb ed="#Qd"/>nes
in hominis odium, cum non deberent odisse
<pb ed="#Qd" n="848"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>nisi vitium. Hos corrigit Dominus dicendo<!--1-->: <quote>Di<lb ed="#Qd"/>ligite
inimicos vestros</quote>; praecipiendo utique ut
<lb ed="#Qd"/>diligamus inimicos, cogeret nos intelligere quo
<lb ed="#Qd"/>modo<!--a--> possemus unum eumdem hominem et<!--b-->
<lb ed="#Qd"/>odisse propter culpam et diligere propter na<lb ed="#Qd"/>turam</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e390">
<lb ed="#Qd"/>3. Ad tertium respondet <name ref="#Augustine">Augustinus</name>, in
<lb ed="#Qd"/><title>Quaestionibus Novi et Veteris Testamenti</title><!--2-->: Quam<lb ed="#Qd"/>vis
dictum esset antiquis<!--3--> <quote>oculum pro oculo</quote>,
<lb ed="#Qd"/>et Salvator dixit<!--4--> <quote>non resistere malo</quote>, <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e404">non aliud
<lb ed="#Qd"/>voluit Salvator quam quod Lex in sensu habet,
<lb ed="#Qd"/>sed voluntatem eius perfecit</quote>, quae erat<!--c--> respectu
<lb ed="#Qd"/>salutis hominis. Sed tamen<!--d--> differenter. Nam
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e413">Lex mandavit ut, si quis oculum tolleret, ocu<lb ed="#Qd"/>lum
amitteret, ut sic timore territi homines non
<lb ed="#Qd"/>tacerent, ne<!--e--> paterentur quod sibi fieri nolebant,
<lb ed="#Qd"/>et per hoc salutem haberent. Salvator vero immu<lb ed="#Qd"/>tatis
verbis docuit quod saluti prodesset, ut sen<lb ed="#Qd"/>sum
Legis impleret: ut<!--f-->, quia timore Legis salvi
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>esse nequiverant, per patientiam victi emendaren<lb ed="#Qd"/>tur
sese corrigentes</quote>. Item, <name ref="#Augustine">Augustinus</name>, in
<lb ed="#Qd"/>eodem<!--5-->: <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e438">Lex sic<!--g--> voluit inimicitiam tollere, ut
<lb ed="#Qd"/>per retributionem territi homines desinerent esse
<lb ed="#Qd"/>inimici. Et quoniam audacia sua homines timo<lb ed="#Qd"/>rem
Legis et naturae spreverunt crescentes in
<lb ed="#Qd"/>malum, per humilitatem Salvator inimicitiam vo<lb ed="#Qd"/>luit
vinci, ut<!--h--> vel sic homines flecterentur<!--i--> ad
<lb ed="#Qd"/>bonum, dum viderent non sibi reddi inimicitiam</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m1-d1e455">
<lb ed="#Qd"/>4. Ad quartum dicendum quod similiter non
<lb ed="#Qd"/>est contrarium: utrobique enim est intentio reve<lb ed="#Qd"/>rentiae
veritatis. Unde quod dicit Lex <quote>per nomen
<lb ed="#Qd"/>eius iurabis</quote>, intelligitur<!--k-->: hoc est, si contingat iu<lb ed="#Qd"/>rare,
non iurabis per idola, sed per nomen eius<!--6-->.
<lb ed="#Qd"/>Quod vero dicitur <quote>non iurare omnino</quote>, sicut dicit
<lb ed="#Qd"/><name>Augustinus</name>, <title>Ad Publicolam</title><!--7-->, <quote xml:id="ahsh-l3p2in4t1q6m1-Qd1e472">hoc dictum est,
<lb ed="#Qd"/>non quia<!--l--> iurare est peccatum, sed quia peie<lb ed="#Qd"/>rare
immane peccatum est, a quo nos longe esse
<lb ed="#Qd"/>voluit, qui omnino ne iuremus commonuit</quote>.
</p>
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</body>
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