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ahsh-l3p2in4t1q6m2c6.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. 2, C. 6</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 4, T. 1, Q. 6, M. 2, 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>
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<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
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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"/>
</front>
<body>
<div xml:id="ahsh-l3p2in4t1q6m2c6">
<head xml:id="ahsh-l3p2in4t1q6m2c6-Hd1e102">III, P. 2, Inq. 4, T. 1, Q. 6, M. 2, C. 6</head>
<head xml:id="ahsh-l3p2in4t1q6m2c6-Hd1e105" type="question-title">DE DIFFERENTIA LEGIS ET EVANGELII QUANTUM AD LATIONEM.</head>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e108">
<lb ed="#Qd"/>Ultimo quaeritur de illa differentia quae assi<lb ed="#Qd"/>gnata
est quantum ad lationem<!--8-->, quia lex
<lb ed="#Qd"/>Moysi lex particularis est, Evangelium lex uni<lb ed="#Qd"/>versalis.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e119">
<lb ed="#Qd"/>Contra: 1. <title>Exod.</title> 23, 4-5: <quote>Si accurreris bovi<!--i-->
<lb ed="#Qd"/>inimici tui aut asina erranti, reduc ad eum. Si
<lb ed="#Qd"/>videris asinum ualentis te iacere sub onere, non
<lb ed="#Qd"/>pertransibis, sed sublevabis cum eo</quote>. Non po<lb ed="#Qd"/>nitur
ibi determinatio circa hoc quod dicitur
<lb ed="#Qb"/><quote>inimici tui</quote> an sit tuae gentis vel<!--k--> alterius.
<lb ed="#Qd"/>Lex igitur ordinabat generaliter in suis iudiciis
<lb ed="#Qd"/>quoad omnes gentes; erat igitur universalis
<lb ed="#Qd"/>sicut Evangelium.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e139">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>2. Item, <title>Levit.</title><!--l--> 19, 33: <quote>Si habitaverit advena
<lb ed="#Qd"/>inter vos, diligetis eum<!--m--> sicut vosmetipsos</quote>. Sed
<lb ed="#Qd"/>advena erat homo gentis alterius; praecepta igi<lb ed="#Qd"/>tur
Legis ordinant ad dilectionem hominum cu<lb ed="#Qd"/>iuscumque
gentis; est igitur Lex universalis sicut
<lb ed="#Qd"/>Evangelium.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e158">
<lb ed="#Qd"/>3. Si vero dicatur quod talia et similia in<lb ed="#Qd"/>telliguntur
de dilectione, non<!--n--> universaliter, sed
<lb ed="#Qd"/>de dilectione fratris, hoc est eiusdem gentis, et
<lb ed="#Qd"/>hoc trahitur in partem, ut sit particularis re<lb ed="#Qd"/>spectu
Iudaeorum tantum - contra: ergo simi<lb ed="#Qd"/>liter,
cum praeceptum evangelicum<!--o--> determinetur
<lb ed="#Qd"/>per fratrem, <title>Matth.</title> 5, 22: <quote>Omnis, qui irascitur
<lb ed="#Qd"/>fratri suo, reus erit</quote> etc.<!--p-->, Evangelium per hoc<!--q-->
<pb ed="#Qd" n="862"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>trahitur in partem, ergo est lex particularis sicut
<lb ed="#Qd"/>lex Moysi.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e187">
<lb ed="#Qd"/>4. Praeterea<!--a-->, totus Decalogus est<!--b--> de iure
<lb ed="#Qd"/>naturali, et ius naturale respicit<!--c--> omnes univer<lb ed="#Qd"/>saliter;
lex igitur Moysi erit universalis.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e196">
<lb ed="#Qd"/>5. Item, si figuralia ad hoc erant ut significa<lb ed="#Qd"/>rent
futuram gratiam redemptionis, sed signifi<lb ed="#Qd"/>catio
futurae redemptionis<!--d--> necessaria erat saluti
<lb ed="#Qd"/>omnium generaliter, ergo praecepta figuralia Legis
<lb ed="#Qd"/>debebant ad omnes tertie; lex ergo Moysi et
<lb ed="#Qd"/>quoad moralia et quoad figuralia est universalis;
<lb ed="#Qd"/>nulla est igitur praedicta differentia.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e214">
<lb ed="#Qd"/>Respondeo: Est considerare Legem secundum
<lb ed="#Qd"/>formam editionis<!--f--> et sensus litteralis et est con<lb ed="#Qd"/>siderare
Legem<!--g--> secundum rationem et virtutem
<lb ed="#Qd"/>intelligentiae spiritualis. Primo modo Lex parti<lb ed="#Qd"/>cularis
est, Evangelium universale; secundo vero<!--h-->
<lb ed="#Qd"/>Lex universalis est, sicut etiam est lex perfectae
<lb ed="#Qd"/>iustitiae, secundum quod dicitur, ad <title>Rom.</title> 9, 31:
<lb ed="#Qd"/><quote>Israel sectando legem iustitiae, in legem iustitiae<!--i-->
<lb ed="#Qd"/>non pervenit</quote>, <title>Glossa</title><!--1-->: <quote xml:id="ahsh-l3p2in4t1q6m2c6-Qd1e235">Id est legem Moysi,
<lb ed="#Qd"/>quae est lex iustitiae, si bene sit intellecta</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e241">
<lb ed="#Qd"/>[Ad obiecta]: 1. Ad illud ergo quod obicit
<lb ed="#Qd"/>de illo praecepto <quote>si occurreris</quote> etc., dicendum
<lb ed="#Qd"/>quod secundum formam editionis et sensum lit<lb ed="#Qd"/>terae<!--k-->
intelligebatur a Iudaeis de inimico qui
<lb ed="#Qd"/>erat frater, hoc est de Iudaeo, non<!--l--> de quo<lb ed="#Qd"/>cumque
alio, sicut patet ex <title>Deuter.</title> 22, 4, ubi
<lb ed="#Qd"/>dicitur: <quote>Si videris asinam fratris tui aut bovem
<lb ed="#Qd"/>cecidisse in via, non despicies, sed sublevabis</quote><!--m-->.
<lb ed="#Qd"/>Et ideo illud praeceptum quantum ad formam
<lb ed="#Qd"/>litterae Legis particulare erat, quia<!--n--> respectu
<lb ed="#Qd"/>fratris; Evangelium vero universale<!--o--> respectu
<lb ed="#Qd"/>cuiuslibet hominis.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e270">
<lb ed="#Qd"/>2. Ad secundum quod obicit de advena,
<lb ed="#Qd"/>dicendum quod intelligitur de advena<!--p--> cohabi<lb ed="#Qd"/>tante
solum, non<!--q--> de quocumque alio; unde ibi
<lb ed="#Qd"/>dicitur: <quote>Si habitaverit inter vos</quote> etc., et ita se<lb ed="#Qd"/>cundum
formam litterae particulare est<!--r-->.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e284">
<lb ed="#Qd"/>3. Ad illud vero quod obicit quod <mentioned>simili<lb ed="#Qd"/>ter<!--s-->
Evangelium videtur trahi in partem per de<lb ed="#Qd"/>terminationem
fratris</mentioned>, dicendum quod nomen
<lb ed="#Qd"/>fratris accipitur in Scripturis quinque modis, sicut
<lb ed="#Qd"/>elicitur<!--t--> ex <title>Glossa</title> <name>Hieronymi</name><!--2-->, super illud
<lb ed="#Qd"/>ad <title>Gal.</title> 2<!--3-->: <quote>Alium<!--u--> Apostolorum vidi neminem<!--v-->
<lb ed="#Qd"/>nisi Iacobum fratrem Domini</quote>. Fratres enim dicun<lb ed="#Qd"/>tur
<quote xml:id="ahsh-l3p2in4t1q6m2c6-Qd1e303">natura, ut Esau et Iacob</quote>, <title>Gen.</title> 25, 1 ;<quote xml:id="ahsh-l3p2in4t1q6m2c6-Qd1e306">gente,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>ut omnes Iudaei fratres dicuntur<!--a--> inter se, <name>Deu<lb ed="#Qd"/>ter.</name>
15, 12: Si emeris fratrem tuum qui est He<lb ed="#Qd"/>braeus,
et <title>Deuter.</title> 17, 15: Constitues super te prin<lb ed="#Qd"/>cipem
eum qui sit de fratribus tuis; cognatione,
<lb ed="#Qd"/>ut qui sunt<!--b--> de una familia, cum ex una radice
<lb ed="#Qd"/>turba diffunditur, ut Abraham et Lot, <lb ed="#Qb"/> 13, 8:
<lb ed="#Qd"/><quote>Non sit rixa inter me et te: fratres enim su<lb ed="#Qd"/>mus</quote>;
affectu, secundum quod omnes Christiani
<lb ed="#Qd"/>fratres vocantur, <title>Psalmus</title><!--4-->: <quote>Ecce quam bonum
<lb ed="#Qd"/>et quam iucundum habitare fratres in unum</quote>; et
<lb ed="#Qd"/><title>Matth.</title> ultimo, 10: <quote>Ite, nuntiate fratribus meis</quote>;
<lb ed="#Qd"/>communi origine, secundum quod omnes homines
<lb ed="#Qd"/>fratres dicuntur, quia ab uno patre nati sunt</quote>,
<lb ed="#Qd"/>scilicet Adam, <title>Act.</title> 17, 26: <quote>Fecit ex una omne<!--c-->
<lb ed="#Qd"/>genus hominum</quote>. Lex igitur secundum formam lit<lb ed="#Qd"/>terae
accipit fratrem gente seu communi religione,
<lb ed="#Qd"/>et ita solum Iudaeum; unde <title>Deuter.</title> 23, 19, 20:
<lb ed="#Qd"/><quote>Non foenerabis fratri tuo, sed aliena; fratri autem
<lb ed="#Qd"/>tua absque usura<!--d--> id quo indiget commodabis</quote>.
<lb ed="#Qd"/>Evangelium vero accipit fratrem communi<!--d--> origine
<lb ed="#Qd"/>sive<!--f--> creatione quemlibet hominem creatum ad
<lb ed="#Qd"/>imaginem Dei, <title>Matth.</title> 23, 8, 9: <quote>Omnes vos fratres
<lb ed="#Qd"/>estis, unus est enim Pater vester, qui in caelis est</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e362">
<lb ed="#Qd"/>4. Ad aliud<!--g--> quod obicit de Decalogo, dicen<lb ed="#Qd"/>dum
quod praecepta Decalogi universalia sunt
<lb ed="#Qd"/>respectu legis naturalis, a qua extrahuntur, sed
<lb ed="#Qd"/>particularia sunt respectu explicationis legalis.
<lb ed="#Qd"/>Nam, sicut patet ex <title>Exod.</title> 20, explicatio Deca<lb ed="#Qd"/>logi<!--h-->
facta est solum Iudaeis, ad quos verba illa
<lb ed="#Qd"/>tacta sunt. Etsi ergo implicite Decalogus sit<!--i-->
<lb ed="#Qd"/>universalis secundum quod radicatur in lege na<lb ed="#Qd"/>turae,
tamen particularis est<!--k--> ut determinatus est
<lb ed="#Qd"/>explicite in lege Moysi solis Iudaeis. Praeterea,
<lb ed="#Qd"/>sicut dicit B. <name ref="#Augustine">Augustinus</name><!--5-->, super <title>Exod.</title> 20,
<lb ed="#Qd"/>praecepta Decalogi intelliguntur per synecdochen
<lb ed="#Qd"/>figuram, id est a parte totum, ut, cum dicitur
<quote>non occides</quote>, prohibetur <quote xml:id="ahsh-l3p2in4t1q6m2c6-Qd1e395">omnis motus ad no<lb ed="#Qd"/>cendum<!--6--></quote>,
et, cum<!--l--> dicitur <quote>non fartum facies</quote>,
<lb ed="#Qd"/>prohibetur <quote xml:id="ahsh-l3p2in4t1q6m2c6-Qd1e402">omnis illicita contrectatio rei alie<lb ed="#Qd"/>nae<!--7--></quote>,
et, cum dicitur <quote>non moechaberis</quote>, prohi<lb ed="#Qd"/>betur
<quote>omnis illicitus coitus</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2c6-d1e410">
<lb ed="#Qd"/>5. Ad ultimum dicendum quod lex sacra<lb ed="#Qd"/>mentorum
et figuralium gratiae redemptionis,
<lb ed="#Qd"/>quamvis omnibus esset necessaria, non tamen
<lb ed="#Qd"/>omnibus est data, et hoc propter indignitatem
<lb ed="#Qd"/>gentium aliarum. Iudaeis vero<!--m--> data est duplici
<lb ed="#Qd"/>de causa, sicut habetur<!--n--> ad <title>Rom.</title> 5, 20, super
<pb ed="#Qd" n="863"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>illud<!--a-->: <quote>Lex subintravit, ut abundaret delictum</quote><!--1-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t1q6m2c6-Qd1e431">Lex data est populo Iudaeorum tantum, ideo,
<lb ed="#Qd"/>quia ille solus populus unum Deum colebat, di<lb ed="#Qd"/>gnus
erat cui eloquia Dei crederentur, ceteris
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>idola colentibus. Ideo etiam, quia de hoc populo
<lb ed="#Qd"/>nasciturus erat Dei Filius, et ideo data fuit et
<lb ed="#Qd"/>Lex, per quam istud intelligeret<!--b--> et Dei Filium
<lb ed="#Qd"/>venturum expectaret</quote>.
</p>
</div>
</body>
</text>
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