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ahsh-l3p2in4t1q6m2prae.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, Praeambulum</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>III, P. 2, Inq. 4, T. 1, Q. 6, M. 2, Praeambulum</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-l3p2in4t1q6m2prae">
<head xml:id="ahsh-l3p2in4t1q6m2prae-Hd1e102">III, P. 2, Inq. 4, T. 1, Q. 6, M. 2, Praeambulum</head>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e105">
<lb ed="#Qd"/>Consequenter quaeritur, cum non differant
<lb ed="#Qd"/>Lex et Evangelium sicut contraria nec sicut
<lb ed="#Qd"/>disparata omnino, de modis differentiae.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e114">
<lb ed="#Qd"/>Notandum igitur quod, iuxta <name>Apostolum</name>, se<lb ed="#Qd"/>cundum
sex considerationes assignatur differentia
<lb ed="#Qd"/>legis Moysi et Evangelii. Prima, secundum con<lb ed="#Qd"/>siderationem
virtutis; secunda, secundum consi<lb ed="#Qd"/>derationem
veritatis; tertia, secundum considera<lb ed="#Qd"/>tionem
severitatis;quarta, secundum consideratio<lb ed="#Qd"/>nem
bonitatis; quinta, secundum considerationem
<lb ed="#Qd"/>remunerationis; sexta, secundum consideratio<lb ed="#Qd"/>nem
lationis.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e136">
<lb ed="#Qd"/>A. — Secundum considerationem vir<lb ed="#Qd"/>tutis
assignatur differentia secundum forte<!--m--> et in<lb ed="#Qd"/>firmum,
quia Lex infirma est, Evangelium vero vir<lb ed="#Qd"/>tuosum,
ad <title>Rom.</title> 8, 3: <quote>Quod impossibile erat Legi,
<lb ed="#Qd"/>in quo infirmabatur per carnem, Deus Filium suum
<lb ed="#Qd"/>misit</quote>; de Evangelio vero dicitur, ad <title>Rom.</title> 1, 16:
<lb ed="#Qd"/><quote>Evangelium virtus Dei est in salutem</quote>. - Iuxta
<lb ed="#Qd"/>hanc differentiam accipiuntur aliae. Prima, quia
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>ratione virtutis dicitur Evangelium iustificans, Lex
<lb ed="#Qd"/>vero ratione<!--n--> infirmitatis non iustificans, ad <title>Rom.</title>
<lb ed="#Qd"/>3, 20: <quote>Ex operibus Legis non iustificabitur omnis
<lb ed="#Qd"/>caro</quote>. Unde ad <title>Rom.</title> 8, 3, super illud: <quote>In quo Lex
<lb ed="#Qd"/>infirmabatur per carnem</quote>, dicit <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e168"><quote>Infir<lb ed="#Qd"/>mabatur
Lex per carnem</quote>, id est carnales observan<lb ed="#Qd"/>tias,
quae non<!--o--> poterant iustificare</quote>. - Secunda,
<lb ed="#Qd"/>quia lex Moysi dicitur lex<!--p--> litterae, et hoc prop<lb ed="#Qd"/>ter
infirmitatem, qua demonstrata peccatum, sed
<lb ed="#Qd"/>non conteri adiuvantem spiritum, ut dicit <name>Au<lb ed="#Qd"/>gustinus</name><!--9-->;
lex vero Evangelii dicitur lex spi<lb ed="#Qd"/>ritus
ratione virtutis, quia<!--r--> praestat adiuvantem
<lb ed="#Qd"/>spiritum, hoc est gratiam ad vitandum peccatum
<lb ed="#Qd"/>et ad faciendum bonum. Unde, ad <title>Rom.</title> 7, 6:
<lb ed="#Qd"/><quote>Serviamus in novitate spiritus, et non in vetustate
<lb ed="#Qd"/>litterae</quote>; et in eodem, 8, 2: <quote>Lex spiritus vitae</quote>, id
<lb ed="#Qd"/>est, <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e197">lex fidei<!--s10--></quote>, dicit <title>Glossa</title><!--12-->; <quote>in Christo
<lb ed="#Qd"/>Iesu liberavit me</quote><!--t-->, ubi dicit <title>Glossa</title><!--12-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e202">Duae
<lb ed="#Qd"/>leges bonae sunt, lex fidei, quae peccatum tollit,
<lb ed="#Qd"/>et lex Moysi, quae peccatum ostendit</quote>. — Tertia,
<lb ed="#Qd"/>quia lex Moysi ratione infirmitatis dicitur lex
<pb ed="#Qd" n="849"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>oneris et difficultatis. Unde in huius figuram<!--a-->
<lb ed="#Qd"/>dicitur, <title>Exod.</title> 17, 12: <quote>Manus Moysi erant graves</quote>;
<lb ed="#Qd"/>et <title>Act.</title> 15, 40: Hoc est onus, <quote>quod neque nos ne<lb ed="#Qd"/>que
patres nostri<!--b--> portare potuimus</quote>. Lex vero
<lb ed="#Qd"/>Evangelii ratione virtutis dicitur lex suavitatis
<lb ed="#Qd"/>et levitatis<!--c-->, <title>Matth.</title> 11, 30: <quote>Iugum meum suave
<lb ed="#Qd"/>est et onus meum leve</quote>. Nota ergo quod ex in<lb ed="#Qd"/>firmitate
Legis est quod per ipsam non est iusti<lb ed="#Qd"/>ficatio
a culpa, quod per ipsam non praestatur
<lb ed="#Qd"/>adiuvans gratia, quod per ipsam cum difficultate
<lb ed="#Qd"/>fit operatio bona. E contrario ex virtute Evan<lb ed="#Qd"/>gelii
est iustificatio a culpa et praestatur adiu<lb ed="#Qd"/>vans
gratia et cum facilitate et suavitate fit ope<lb ed="#Qd"/>ratio
bona<!--d-->. Et haec est summa praedictorum<!--e-->.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e247">
<lb ed="#Qd"/>B. - Item, secundum considerationem
<lb ed="#Qd"/>veritatis differt<!--f--> Lex et Evangelium, quia in
<lb ed="#Qd"/>Lege est veritas velata, in Evangelio vero veritas
<lb ed="#Qd"/>revelata, <title>II Cor.</title> 3, 14: <quote>Velamen in lectione</quote> Moysi
<lb ed="#Qd"/><quote>manet non revelatum, quod in Christo evacuatur</quote>; et
<lb ed="#Qd"/>subditur<!--1-->: <quote>Nos autem<!--g--> revelata facie gloriam Dai
<lb ed="#Qd"/>speculantes, in eamdem imaginem transformamur</quote>.
<lb ed="#Qb"/>- Item, secundum eamdem considerationem, in
<lb ed="#Qd"/>Lege fuit veritas ut<!--h--> umbra, in Evangelio vero
<lb ed="#Qd"/>ut imago, <title>Hebr.</title> 10, 1: <quote>Umbram habens Lex futu<lb ed="#Qd"/>rorum<!--i-->,
non ipsam imaginem</quote>. — Item, secundum
<lb ed="#Qd"/>eamdem considerationem, in Lege erat veritas
<lb ed="#Qd"/>promissionis, in Evangelio vero<!--k--> veritas exhibi<lb ed="#Qd"/>tionis.
Unde <name>B. Gregorius</name>, <title>Super Ezechielem</title><!--2-->,
<lb ed="#Qd"/>1, 16: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e279">Rota in rata, quia quod praedicat Lex,
<lb ed="#Qd"/>quod Prophetae annuntiant, hoc exhibet Evan<lb ed="#Qd"/>gelium</quote>.
Et <title>Ioan.</title> 1, 17: <quote>Lex per Moysen data
<lb ed="#Qd"/>est, gratia et veritas per Iesum Christam facta
<lb ed="#Qd"/>est</quote><!--l-->. Et <name ref="#Augustine">Augustinus</name>, <title>in Quaestionibus Novi et
<lb ed="#Qd"/>Veteris Testamenti</title><!--3-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e296">Ante promissio erat</quote>, sci<lb ed="#Qd"/>licet
in Lege, <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e301">postea vero fit gratia</quote>, scilicet<!--m-->
<lb ed="#Qd"/>in Evangelio. Nota quod Lex dicitur esse velata
<lb ed="#Qd"/>quoad malos; dicitur habere umbram quoad bo<lb ed="#Qd"/>nos
imperfectos; dicitur etiam habere veritatem
<lb ed="#Qd"/>in<!--n--> promissione, non in<!--o--> exhibitione, quoad iu<lb ed="#Qd"/>stos
perfectos.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e317">
<lb ed="#Qd"/>C. — Item, secundum considerationem
<lb ed="#Qd"/>severitatis dicitur Lex et Evangelium differre,
<lb ed="#Qd"/>quia illa dicitur lex irae, istud vero lex misericor<lb ed="#Qd"/>diae,
ad <title>Rom.</title> 4, 15: <quote>Lex iram operatur</quote>, <title>Glossa</title><!--4-->:
<lb ed="#Qb"/><quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e327">Ut reos faceret temporali poena</quote>; <title>Exod.</title> 21, 24:
<lb ed="#Qd"/><quote>Oculum pro oculo</quote>, et ita iram operatur; et
<lb ed="#Qd"/><title>Luc.</title> 10, 34, Samaritanus infudit<!--p--> <quote>vinum Et oleum</quote>:
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>vinum<!--a--> austeritatem Legis, oleum<!--b--> misericordiam
<lb ed="#Qd"/>et levitatem<!--c--> Evangelii. — Et iuxta hanc differen<lb ed="#Qd"/>tiam
dicitur lex Moysi lex timoris, Evangelium
<lb ed="#Qd"/>vero lex amoris. Unde <name ref="#Augustine">Augustinus</name>, <title>Contra
<lb ed="#Qd"/>Adimantium</title><!--5-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e351">Brevissima differentia Legis et
<lb ed="#Qd"/>Evangelii, timor et amor</quote>. Et ad <title>Hebr.</title> 12, 18-24:
<lb ed="#Qd"/><quote>Non accessistis ad<!--d--> tractabilem ignem et turbinem
<lb ed="#Qd"/>et tubae<!--e--> sonum</quote>, loquitur de latione Legis, pro quo
<lb ed="#Qd"/><quote>Moyses<!--f--> dixit: Exterritus sum et<!--g--> tremebundus.
<lb ed="#Qd"/>Sed accessistis ad Sion montem et Testamenti Novi
<lb ed="#Qd"/>Mediatorem</quote>. — Item, iuxta eamdem considera<lb ed="#Qd"/>tionem
lex Moysi dicitur<!--h--> lex servitutis, lex vero
<lb ed="#Qd"/>Evangelii lex libertatis, ad <title>Rom.</title> 8, 15: <quote>Non ac<lb ed="#Qd"/>cepistis
iterum spiritum servitutis in timore, sed
<lb ed="#Qd"/>spiritum adoptionis filiorum</quote>; et <title>Iac.</title> 1, 25: <quote>Qui
<lb ed="#Qd"/>perspexerit in lege perfectae libertatis</quote> etc. Nota
<lb ed="#Qd"/>ergo quod lex Moysi est lex irae in commina<lb ed="#Qd"/>tione
sive in poenarum determinatione, lex ti<lb ed="#Qd"/>moris
in affectione, lex servitutis in executione.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e385">
<lb ed="#Qd"/>D. — Item, secundum considerationem
<lb ed="#Qd"/>bonitatis differunt Lex et Evangelium, quia lex
<lb ed="#Qd"/>Moysi est lex imperfectionis boni, lex vero Evan<lb ed="#Qd"/>gelii
est lex perfectionis, <title>Hebr.</title> 7, 19: <quote>Nihil ad
<lb ed="#Qd"/>perfectum adduxit Lex</quote>, et <title>Matth.</title> 5, 17: <quote>Non veni
<lb ed="#Qd"/>Legem solvere, sed adimplere</quote>, <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e400">Implet
<lb ed="#Qd"/>Christus Legem, dum praemissis ad inchoationem
<lb ed="#Qd"/>vitae agendae superaddit plura ad perfectionem
<lb ed="#Qd"/>moralium praeceptorum</quote>. - Et secundum hanc
<lb ed="#Qd"/>considerationem dicitur Lex prohibere manum
<lb ed="#Qd"/>tantum, Evangelium vero voluntatem sive animum.
<lb ed="#Qd"/>Unde in <title>Psalmo</title><!--7-->: <quote>Lex Domini immaculata con<lb ed="#Qd"/>vertens
animas</quote>, <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e418">Nota quod ait <quote>ani<lb ed="#Qd"/>mas</quote>,
id est voluntates, non solummodo<!--i--> manus,
<lb ed="#Qd"/>ut Vetus Lex<!--k--></quote>, quae manum maxime, non ani<lb ed="#Qd"/>mum,
cohibebat. — Hac etiam ratione dicitur lex
<lb ed="#Qd"/>Moysi lex<!--l--> factorum, Evangelium vero lex fidei,
<lb ed="#Qd"/><title>Rom.</title> 3, 27: <quote>Exclusa est gloriatio tua. Per quam
<lb ed="#Qd"/>legem? Poetarum? Non, sed per legem<!--m--> fidei</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--9-->: <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e436">Lex cohibet manum, non animum</quote>.
<lb ed="#Qb"/>- Item, secundum hanc considerationem, dicitur
<lb ed="#Qd"/>Lex littera occidens, lex Evangelii spiritus vivifi<lb ed="#Qd"/>cans,
<title>II Cor.</title> 3, 6: <quote>Littera occidit, spiritus autem vi<lb ed="#Qd"/>vificat</quote>.
Et <name>Augustinus</name><!--n-->, libro <title>De spiritu et lit<lb ed="#Qd"/>tera</title><!--10-->:
Littera<!--o-->, quae occidit, certe est Decalogus,
<lb ed="#Qd"/>in illis duabus tabulis scriptus, quia <quote>Lex subintra<lb ed="#Qd"/>vit,
ut abundaret delictum</quote>, ad <title>Rom.</title> 5, 20. - Item,
<lb ed="#Qd"/>secundum eamdem considerationem, dicitur Lex
<pb ed="#Qd" n="850"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>continere praecepta non bona, <title>Ezech.</title> 20, 11: <quote>Dedi
<lb ed="#Qd"/>eis praecepta non bona</quote>; Evangelium vero con<lb ed="#Qd"/>tinere
praecepta<!--a--> bona, quia, sicut dicit <name>Isido<lb ed="#Qd"/>rus</name>,
in libro <title>Differentiarum</title><!--1-->, praecepta Legis<!--b-->
<lb ed="#Qd"/>non bona sunt Evangelio comparata, <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e469">quia in eis
<lb ed="#Qd"/>quaedam inutilia infirmioribus sensibus agenda
<lb ed="#Qd"/>permissa sunt</quote>, ut libellus repudii<!--2--> et <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e476">cupiditas
<lb ed="#Qd"/>Israelitarum spoliis Aegyptiorum satianda<!--c--> per<lb ed="#Qd"/>mittitur<!--3--></quote>.
Nota igitur quod per tria ostenditur
<lb ed="#Qd"/>maxime imperfectio Legis. Primo ex hoc<!--d--> quod
<lb ed="#Qd"/>non prohibebat mali causam<!--e-->, scilicet volunta<lb ed="#Qd"/>tem<!--f-->;
secundo, ex hoc quod praebebat mali occa<lb ed="#Qd"/>sionem,
secundum quod dicitur littera occidens;
<lb ed="#Qd"/>tertio, propter malorum quorumdam permissio<lb ed="#Qd"/>nem.
Quae tria potissime monstrant imperfectio<lb ed="#Qd"/>nem,
contraria vero Evangelii perfectionem.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e499">
<lb ed="#Qd"/>E. - Item, secundum considerationem
<lb ed="#Qd"/>remunerationis differunt Lex et Evangelium,
<lb ed="#Qd"/>quia in Lege est promissio<!--g--> temporalium, in
<lb ed="#Qd"/>Evangelio vero promissio aeternorum. Unde <title>Hebr.</title>
<lb ed="#Qd"/>7, 22: <quote>Melioris Testamenti sponsor factus est Chri<lb ed="#Qd"/>stus</quote>,
<title>Glossa</title><!--4-->: Melius est Novum Testamen<lb ed="#Qd"/>tum
quam Vetus, <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e516">quia meliora bona, id est
<lb ed="#Qd"/>aeterna, promittit, Vetus vero temporalia</quote>. Ei<!--h-->
<lb ed="#Qd"/><name>Isidorus</name>, libro <title>Differentiarum</title><!--5-->: In Veteri
<lb ed="#Qd"/>Lege <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e525">Chanaan regnum et promissiones tempo<lb ed="#Qd"/>ralium
rerum continentur</quote>, <title>Isai.</title> 1, 19: <quote>Si au<lb ed="#Qd"/>dieritis
me, bona terrae comedetis</quote>. In Evangelio
<lb ed="#Qd"/>vero<!--i--> <quote xml:id="ahsh-l3p2in4t1q6m2prae-Qd1e535">vita aeterna et regnum caelorum promit<lb ed="#Qd"/>titur</quote>,
<title>Matth.</title> 3, 2 et 4, 17: <quote>Poenitentiam agite,
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>appropinquabit enim<!--k--> regnum caelorum</quote>; et 5, 3:
<lb ed="#Qd"/><quote>Beati pauperes spiritu, quoniam ipsarum est re<lb ed="#Qd"/>gnum
caelorum</quote><!--l-->.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e550">
<lb ed="#Qd"/>F.— Item, secundum<!--m--> considerationem
<lb ed="#Qd"/>lationis differunt Lex et Evangelium, quia
<lb ed="#Qd"/>Evangelium est lex universalis, lex Moysi lex<!--n-->
<lb ed="#Qd"/>particularis. Lex enim Moysi semini Abrahae data
<lb ed="#Qd"/>est, secundum quod dicitur, ad <title>Gal.</title> 3, 16: <quote>Abrahae
<lb ed="#Qd"/>dictae sunt promissiones et semini eius</quote>; et <title>Deu<lb ed="#Qd"/>ter.</title>
4, 8: <quote>Quae est alia gens sic inclita ut habeat
<lb ed="#Qd"/>caerimonias iustaque<!--o--> iudicia et universam le<lb ed="#Qd"/>gem</quote>?
Evangelium vero datum<!--p--> omni generi ho<lb ed="#Qd"/>minum;
unde <title>Marc.</title> ultimo, 15: <quote>Praedicate Evan<lb ed="#Qd"/>gelium
amni creaturae</quote>; et <title>Matth.</title> ultimo, 19: <quote>Ite<!--q-->,
<lb ed="#Qd"/>docete omnes gentes</quote>.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e579">
<lb ed="#Qd"/>Ii igitur sunt modi differentiarum Legis et
<lb ed="#Qd"/>Evangelii.
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e586">
<lb ed="#Qd"/>Iis igitur taliter positis, omissis iis quae in
<lb ed="#Qd"/>superioribus inquisita sunt, quaerenda sunt<!--r-->
<lb ed="#Qd"/>quinque:
</p>
<p xml:id="ahsh-l3p2in4t1q6m2prae-d1e596">
<lb ed="#Qd"/>Primum est de differentia Legis et Evangelii
<lb ed="#Qd"/>quantum ad virtutem;
<lb ed="#Qd"/>secundum est<!--s--> de differentia assignata<!--t--> quan<lb ed="#Qd"/>tum
ad veritatem;
<lb ed="#Qd"/>tertium est de differentia quantum ad severi<lb ed="#Qd"/>tatem;
<lb ed="#Qd"/>quartum est de differentia quantum ad boni<lb ed="#Qd"/>tatem;
<lb ed="#Qd"/>quintum<!--u-->, de differentia quantum ad remune<lb ed="#Qd"/>rationem.
</p>
</div>
</body>
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