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cod-al7b27_alalal-d21475.xml
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cod-al7b27_alalal-d21475.xml
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<title>Articulus 2</title>
<author ref="#Albert">Albertus Magnus</author>
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<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
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<title>Articulus 2</title>
<date when="2022-06-21">June 21, 2022</date>
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<witness xml:id="Bc" n="cod-al7b27">Paris 1894, v. 27</witness>
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<div xml:id="alalal-d21475"><!-- l2d5a2 -->
<head xml:id="alalal-d21475-Hd1e99">Articulus 2</head>
<head xml:id="alalal-d21475-Hd1e101" type="question-title">Quod est primum peccatum Angeli ?</head>
<p xml:id="alalal-d21475-d1e104">
<lb ed="#Bc" n="61"/>ARTICULUS II.
<lb ed="#Bc" n="62"/>Quod est primum peccatum Angeli ?
</p>
<p xml:id="alalal-d21475-d1e111">
<lb ed="#Bc" n="63"/>Secundo queritur, Quod fuit primum
<lb ed="#Bc" n="64"/>peccatum demonis ?
</p>
<p xml:id="alalal-d21475-d1e118">
<lb ed="#Bc" n="65"/>Videtur autem quod avaritia : quia
<lb ed="#Bc" n="66"/>1. Dicit Apostolus, quod radix omnis
<lb ed="#Bc" n="67"/>mali est cupiditas : peccatum autem
<lb ed="#Bc" n="68"/>diaboli fuit radix omnis mali, quia ipsum
<lb ed="#Bc" n="69"/>fuit primum : ergo ilud fuit avaritia.
</p>
<p xml:id="alalal-d21475-d1e132">
<lb ed="#Bc" n="70"/>2. Item, Dicit Augustinus quod ex
<lb ed="#Bc" n="71"/>ipsa diabolus est diabolus: ergo ipsa
<lb ed="#Bc" n="72"/>fuit primum peccatum.
</p>
<p xml:id="alalal-d21475-d1e141">
<lb ed="#Bc" n="73"/>3. Item, Super illud Psaimi txxix,
<lb ed="#Bc" n="74"/>47:: Incensaigni, dicit Glossa, quod
om<lb break="no" ed="#Bc" n="75"/>ne peccatum, aut est ex timore male
hu<lb break="no" ed="#Bc" n="76"/>miliante, aut ex amore male
inflamman<lb break="no" ed="#Bc" n="77"/>te: et quia etiam timor ex amore sui
<lb ed="#Bc" n="78"/>provenit : cum ergo cupiditas sit nimius
<lb ed="#Bc" n="79"/>amor proprii boni, videtur quod ex
ava<lb break="no" ed="#Bc" n="80"/>ritia processerit malum Angeli.
</p>
<p xml:id="alalal-d21475-d1e161">
<lb ed="#Bc" n="81"/>ITEM VIDETUR, quod ex superbia, quia
<lb ed="#Bc" n="82"/>1. lta dicitur, Eccl. x, 15: Initium
<lb ed="#Bc" n="83"/>omnis peccati est superbia.
</p>
<p xml:id="alalal-d21475-d1e170">
<lb ed="#Bc" n="84"/>2. Item, Augustinus dicit, et omnes
<lb ed="#Bc" n="85"/>alii, quod Angelus primo peccavit ex
su<lb break="no" ed="#Bc" n="86"/>perbia : ergo, etc.
</p>
<p xml:id="alalal-d21475-d1e179">
<pb ed="#Bc" n="112"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>3. Item, Psal. xxxv, 12: Non veniat
<lb ed="#Bc" n="2"/>mihi pes superbie, ete.: ergo primi pec—
<lb ed="#Bc" n="3"/>catoris pes fuit superbiw : sed ille est
<lb ed="#Bc" n="4"/>Angelus : ergo primum peccatum
Ange<lb break="no" ed="#Bc" n="5"/>li fuit superbia.
</p>
<p xml:id="alalal-d21475-d1e197">
<lb ed="#Bc" n="6"/>SED videtur, quod omissio : quia cum
<lb ed="#Bc" n="7"/>vidit decorem suum, et altitudinem
divi<lb break="no" ed="#Bc" n="8"/>nam, debuit conferre quod non debuerit
<lb ed="#Bc" n="9"/>se extollere supra Deum, vel ad
equali<lb break="no" ed="#Bc" n="10"/>tatem Dei: et non contulit : ergo omisit:
<lb ed="#Bc" n="11"/>ergo omissio fuit primum peccatum.
</p>
<p xml:id="alalal-d21475-d1e214">
<lb ed="#Bc" n="12"/>Item videtur, quod infidelitas : quia
ne<lb break="no" ed="#Bc" n="13"/>mo sapiens nititur aliquid obtinere quod
<lb ed="#Bc" n="14"/>non credit posse fieri: sed Angelus
sa<lb break="no" ed="#Bc" n="15"/>pientissimus fuit: ergo non nitebatur
<lb ed="#Bc" n="16"/>aliquid obtinere quod non credidit posse
<lb ed="#Bc" n="17"/>fieri : sed nitebatur obtinere Dei
equali<lb break="no" ed="#Bc" n="18"/>tatem, ut dicitur in Littera : ergo
credi<lb break="no" ed="#Bc" n="19"/>dit hoc posse fieri prius: sed hoc est
<lb ed="#Bc" n="20"/>infidelitas, quod aliquid posset squari
<lb ed="#Bc" n="21"/>Deo: ergo videtur, quod infidelitas fuerit
<lb ed="#Bc" n="22"/>primum peccatum Angeli.
</p>
<p xml:id="alalal-d21475-d1e240">
<lb ed="#Bc" n="23"/>Solutio. Dicendum, quod primum
<lb ed="#Bc" n="24"/>peccatum absolute fuit superbia: quia
<lb ed="#Bc" n="25"/>appetitus dignitatis indebitus, proprie
<lb ed="#Bc" n="26"/>vilium superbiae est.
</p>
<p xml:id="alalal-d21475-d1e251">
<lb ed="#Bc" n="27"/>Ap primum dicendum, quod avaritia
<lb ed="#Bc" n="28"/>sive cupiditas tribus modis dicitur. Uno
<lb ed="#Bc" n="29"/>modo dicitur habitualis placentia boni
<lb ed="#Bc" n="30"/>sui, et sic est idem quod libido, et hoc
<lb ed="#Bc" n="31"/>modo dicitur radix omnis mali, sed
<lb ed="#Bc" n="32"/>ipsum nullum est speciale peccatum. Alio
<lb ed="#Bc" n="33"/>modo dicitur voluntas actualis
immode<lb break="no" ed="#Bc" n="34"/>rata boni commutabilis: et sic adhuc
<lb ed="#Bc" n="35"/>non distinguitur in speciem vitii: quia
<lb ed="#Bc" n="36"/>omne vitium immoderato appetitu vult
<lb ed="#Bc" n="37"/>aliquod bonum commutabile : quod
pa<lb break="no" ed="#Bc" n="38"/>tet ex definitione peccati quam dat
Au<lb break="no" ed="#Bc" n="39"/>gustinus, quod <quote xml:id="alalal-d21475-Qd1e281"> peccatum est, spreto
<lb ed="#Bc" n="40"/>incommutabili bono, rebus
commuta<lb break="no" ed="#Bc" n="41"/>tabilibus adherere: </quote> et sic comitatur
<lb ed="#Bc" n="42"/>omne peccatum, et sic non est radix.
<lb ed="#Bc" n="43"/>Tertio modo dicitur avaritia immoderatus
<cb ed="#Bc" n="b"/>
<lb ed="#Bc" n="44"/>appetitus habendi res promittentes suff.
<lb ed="#Bc" n="45"/>cientiam in vita, quae sunt divitia, ¢
<lb ed="#Bc" n="46"/>pecunia : et sic sumitur proprie, et eg
<lb ed="#Bc" n="47"/>unum capitalium vitiorum : et hoc mod)
<lb ed="#Bc" n="48"/>patet, quod non fuit primum peccatun
<lb ed="#Bc" n="49"/>Angeli: et per hoc patet solutio ad trig
<lb ed="#Bc" n="50"/>prima: quia illa procedunt secunduy
<lb ed="#Bc" n="51"/>quod avaritia est radix, et non pecca.
<lb ed="#Bc" n="52"/>tum.
</p>
<p xml:id="alalal-d21475-d1e315">
<lb ed="#Bc" n="53"/>Ad id quod objicitur de superbia, eou1
<lb ed="#Bc" n="54"/>dem modo dicendum quod saperbia
di<lb break="no" ed="#Bc" n="55"/>citur tribus modis. Uno modo est appe-.
<lb ed="#Bc" n="56"/>titus habitualis altitudinis: et ille est
<lb ed="#Bc" n="57"/>initium omnis peccati : quia nisi se
po<lb break="no" ed="#Bc" n="58"/>neret in alto super voluntatem
preaci<lb break="no" ed="#Bc" n="59"/>pientis et precepti, non peccaret : et sic
<lb ed="#Bc" n="60"/>est initium : et est idem in substantia
<lb ed="#Bc" n="61"/>cum avaritia quae radix est, ut dicit Au
<lb ed="#Bc" n="62"/>gustinus. Caveamus superbiam et
ava<lb break="no" ed="#Bc" n="63"/>ritiam, non duo mala, sed unum malum.
<lb ed="#Bc" n="64"/>Sed tamen differunt in ratione ejus
<lb ed="#Bc" n="65"/>cujus sunt principia: quia sunt in pec.
<lb ed="#Bc" n="66"/>cato duo, scilicet aversio, et
conver<lb break="no" ed="#Bc" n="67"/>sio. Ex parte conversionis ad bonum
<lb ed="#Bc" n="68"/>commutabile est avaritia radix : ex parte
<lb ed="#Bc" n="69"/>aversionis radix superbia. Et quia radicis
<lb ed="#Bc" n="70"/>est dare humorem et succum, et succus
<lb ed="#Bc" n="71"/>dilectionis est ex parte conversionis :
<lb ed="#Bc" n="72"/>ideo avaritia dicitur radiz. Quia autem
<lb ed="#Bc" n="73"/>aversio est forma peccati, quia facit
<lb ed="#Bc" n="74"/>ipsum malum, et hoc est peccati et
<lb ed="#Bc" n="75"/>apostasie initium : ideo superbia dicitur
<lb ed="#Bc" n="76"/>proprie inzfinm, non radix, et initium
<lb ed="#Bc" n="77"/>apostatandi a Deo: et ideo utrumque
<lb ed="#Bc" n="78"/>scriptum est, initium omnis peccati
su<lb break="no" ed="#Bc" n="79"/>perbia : et initium apostatandi a Deo
<lb ed="#Bc" n="80"/>superbia . Alio modo dicitur
superbia<lb break="no" ed="#Bc" n="81"/>appetitus immoderatus extollendi in
<lb ed="#Bc" n="82"/>quocumgue, et sic est commune vitium
<lb ed="#Bc" n="83"/>quod continet sub se inanem gloriam, et
<lb ed="#Bc" n="84"/>hypocrisim, et jactantiam, et hujusmodi
<lb ed="#Bc" n="85"/>que querunt excellere. Tertio modo
<lb ed="#Bc" n="86"/>dicitur propriissime appetitus excellendi
<lb ed="#Bc" n="87"/>in gradu dignitatis sive prelationis, et
<lb ed="#Bc" n="88"/>sic est unum capitalium vitiorum, et est
<lb ed="#Bc" n="89"/>primum peccatum demonis, quia ipse
<pb ed="#Bc" n="113"/>
<cb ed="#Bc" n="a"/>
<lb ed="#Bc" n="1"/>desideravit perfectionem potestatis super
<lb ed="#Bc" n="2"/>alios in gradu dignitatis et prelationis.
</p>
<p xml:id="alalal-d21475-d1e406">
<lb ed="#Bc" n="3"/>Api quod objicitur de omissione,
<lb ed="#Bc" n="4"/>solvitur communiter, quia haec est falsa,
<lb ed="#Bc" n="5"/>quod ipse tenebatur conferre : quia
<lb ed="#Bc" n="6"/>aliter quam conferendo potuit evadere.
<lb ed="#Bc" n="7"/>Preterea, si contulisset, adhuc non erat
<lb ed="#Bc" n="8"/>necessarium ut non appeteret, etiam post
<lb ed="#Bc" n="9"/>collationem : et ideo objectio nulla est.
</p>
<p xml:id="alalal-d21475-d1e424">
<lb ed="#Bc" n="10"/>Ap vuttimum dicendum, quod electio
<lb ed="#Bc" n="11"/>precessit qua cupiebat illam altitudinem.
<lb ed="#Bc" n="12"/>Preterea, ipse non appetiit aqualitatem
<lb ed="#Bc" n="13"/>equiparantiae in omnibus, sed in eo ad
<lb ed="#Bc" n="14"/>quod pervenisset si stetisset : et ideo
<lb ed="#Bc" n="15"/>in eo nulla fuit infidelitas. Tamen dicunt
<lb ed="#Bc" n="16"/>quidam, quod triplex est judicium,
scili<lb break="no" ed="#Bc" n="17"/>cet rationis ut est speculativi, et rationis
<lb ed="#Bc" n="18"/>ut est de operabilibus, et rationis ut est
<lb ed="#Bc" n="19"/>sententians de opere a se faciendo : et in
<lb ed="#Bc" n="20"/>hoc ultimo solo errat, non in duobus
<lb ed="#Bc" n="21"/>primis : et ideo erravit secundum quod
<lb ed="#Bc" n="22"/>omnis malus est ignorans, et non in
<lb ed="#Bc" n="23"/>infidelitate.
</p>
</div>
</body>
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