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ahsh-l2Bi2t2s1q1t1c10.xml
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ahsh-l2Bi2t2s1q1t1c10.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<titleStmt>
<title>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 1, T. 1, C. 10</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>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 1, T. 1, C. 10</title>
<date when="2017-08-19">August 19, 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>
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<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi2t2s1q1t1c10">
<head xml:id="ahsh-l2Bi2t2s1q1t1c10-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 1, T. 1, C. 10</head>
<head xml:id="ahsh-l2Bi2t2s1q1t1c10-Hd1e103" type="question-title">QUAE PECCATA CONVENIANT SPIRITUALI NATURAE ET QUAE NON.</head>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e106">
<lb ed="#Qc"/>Decimo quaeritur quae sint peccata diaboli se<lb ed="#Qc"/>cundum
se ipsum, id est quae peccata con<lb ed="#Qc"/>veniant
spirituali naturae et quae non.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e115">
<lb ed="#Qc"/>Videtur quod non tantum peccata superbiae
<lb ed="#Qc"/>et invidiae sint secundum se peccata ipsius dia<lb ed="#Qc"/>boli,
immo etiam<!--a--> peccata, quae ab iis nas<lb ed="#Qc"/>cuntur,
1. sicut inobedientia, quae nascitur ex
<lb ed="#Qc"/>superbia, et praesumptio et odium, quae nascun<lb ed="#Qc"/>tur<!--b-->
ex invidia.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e131">
<lb ed="#Qc"/>2. Praeterea<!--c-->, acidia et ira et cupiditas spiri<lb ed="#Qc"/>tualia
peccata sunt, sicut dicit <name>B. Gregorius</name><!--1-->.
<lb ed="#Qc"/>Si ergo sunt spiritualia peccata, possunt convenire
<lb ed="#Qc"/>ipsis spiritibus secundum se; ergo dicentur peccata
<lb ed="#Qc"/>diaboli, sicut peccatum superbiae vel invidiae.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e148">
<lb ed="#Qc"/>3. Praeterea, suasor est et<!--d--> suggestor<!--e--> omnium
<lb ed="#Qc"/>peccatorum, et sic suadendo quodcumque pecca<lb ed="#Qc"/>tum,
efficitur peccator; ergo quodlibet peccatum
<lb ed="#Qc"/>dicetur esse peccatum diaboli.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e159">
<lb ed="#Qc"/>Contra. a. <name>Augustinus</name>, in <title>XIV De civitate
<lb ed="#Qc"/>Dei</title><!--2-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c10-Qd1e165">Si diabolus fornicator vel ebriosus, vel si
<lb ed="#Qc"/>quid<!--f--> huiusmodi mali est quod ad carnis per<lb ed="#Qc"/>tinet
voluptatem, non potest dici, cum sit<!--g--> talium
<lb ed="#Qc"/>peccatorum suasor et instigator occultus, est ta<lb ed="#Qc"/>men<!--h-->
superbus atque invidus; quae illum vitio<lb ed="#Qc"/>sitas
sic obtinuit, uti propter hanc esset in car<lb ed="#Qc"/>ceribus
caliginosi huius aeris aeterno supplicio
<lb ed="#Qc"/>destinatus</quote>. Ergo ista<!--k--> duo videntur specialiter
<lb ed="#Qc"/>esse peccata diaboli, carnalia vero peccata et iis
<lb ed="#Qc"/>similia non peccata diaboli, sed peccata hominis.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e188">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod haec duo
<lb ed="#Qc"/>dicuntur<!--l--> specialiter peccata diaboli. De iis enim
<lb ed="#Qc"/>habetur in Sacra Scriptura expressum, videlicet
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/><title>Isai.</title> 14,11-13 de superbia ipsius, et <title>Sap.</title> 2,24 de
<lb ed="#Qc"/>invidia, ubi dicitur: <quote>Invidia diaboli intravit mors in
<lb ed="#Qc"/>orbem terrarum</quote>. Haec etiam praecesserunt pecca<lb ed="#Qc"/>tum
hominis; recte ergo dicuntur peccata diaboli.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e208">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad id vero quod obicitur
<lb ed="#Qc"/>de nascentibus ex superbia et invidia: dicendum<!--m-->
<lb ed="#Qc"/>quod de generibus peccatorum intelligitur; per
<lb ed="#Qc"/>genera vero intelliguntur ea quae ex ipsis gene<lb ed="#Qc"/>ribus<!--n-->
nascuntur.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e221">
<lb ed="#Qc"/>2. Ad id vero quod obicitur de ira et<!--o--> aci<lb ed="#Qc"/>dia,
dicendum<!--p--> quod, licet ira possit convenire
<lb ed="#Qc"/>diabolo, magis tamen<!--q--> proprie convenit spirituali
<lb ed="#Qc"/>naturae unitae corporali. Appetere enim vindictam
<lb ed="#Qc"/>proprie est propter irrogationem iniuriae; irro<lb ed="#Qc"/>gatio
vero<!--r--> iniuriae per se iit creaturae humanae,
<lb ed="#Qc"/>non<!--s--> creaturae angelicae. Nihilominus tamen,
<lb ed="#Qc"/>quia diabolus aestimat sibi iniuriam fieri cum
<lb ed="#Qc"/>eripitur<!--t--> ab eo peccator, quem aestimat pos<lb ed="#Qc"/>sessionem
suam, incidit in peccatum irae, ap<lb ed="#Qc"/>petendo
vindictam, <title>Apoc.</title> 12,12: <quote>Descendit ad
<lb ed="#Qc"/>nos diabolus habens iram magnam</quote>. Peccatum
<lb ed="#Qc"/>vero acidiae, quod dicitur peccatum tristitiae,
<lb ed="#Qc"/>ex diversis causis oriri potest, et propter hoc<!--u-->
<lb ed="#Qc"/>quia una est propria spiritualis naturae secundum
<lb ed="#Qc"/>se<!--v--> ipsam, altera vero ipsius spiritualis naturae<!--x-->
<lb ed="#Qc"/>in quantum coniungitur corporali, dicitur commune
<lb ed="#Qc"/>peccatum angelo et homini. Creatura enim spiri<lb ed="#Qc"/>tualis
per se ipsam tristatur ex<!--y--> existimatione tri<lb ed="#Qc"/>stabilis;
spiritualis<!--z--> coniuncta ex complexione
<lb ed="#Qc"/>corporis, cui coniuncta est, quandoque tristatur.
<lb ed="#Qc"/>Cupiditas vero, etsi sit spirituale peccatum, prout
<lb ed="#Qc"/>est rerum temporalium, est ipsius hominis. Recte
<lb ed="#Qc"/>ergo superbia et invidia dicuntur esse peccata
<pb ed="#Qc" n="109"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>diaboli, alia vero tria<!--a--> spiritualia magis propria
<lb ed="#Qc"/>ipsius animae rationalis.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e284">
<lb ed="#Qc"/>3. Ad id vero quod obicitur quod <mentioned>diabolus est
<lb ed="#Qc"/>suasor sive suggestor omnium peccatorum</mentioned>: di<lb ed="#Qc"/>cendum<!--b-->,
quod non propter hoc quodlibet pec<lb ed="#Qc"/>catum
dicitur diaboli per inhaerentiam, sed per
<lb ed="#Qc"/>causalitatem in hoc genere causae, non quod
<lb ed="#Qc"/>omne peccatum fiat suggestione diaboli, sed fit
<lb ed="#Qc"/>omne<!--c--> peccatum hominis vel suggestione diaboli
<lb ed="#Qc"/>vel proprio defectu.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e305">
<lb ed="#Qc"/>Adhuc etiam obici potest: Videtur enim
<lb ed="#Qc"/><name>Augustinus</name> dicere, <title>Contra Faustum</title><!--1-->, quod
<lb ed="#Qc"/>fallacia et superbia sint principalia vitia diaboli.
<lb ed="#Qc"/>Dicit enim: <quote xml:id="ahsh-l2Bi2t2s1q1t1c10-Qd1e315">Non mirum est si praevaricatores
<lb ed="#Qc"/>angeli, quorum duo maxima sunt vitia superbia
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>et fallacia, per hunc aerem volitantes, quod uni
<lb ed="#Qc"/>vero Deo deberi noverant, hoc sibi a suis culto<lb ed="#Qc"/>ribus
exegerunt</quote>. Ex quo accipitur quod haec
<lb ed="#Qc"/>sunt principalia peccata, non superbia et invidia.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c10-d1e332">
<lb ed="#Qc"/>Ad quod respondendum quod aliter et
<lb ed="#Qc"/>aliter dicuntur illa principalia sive maxima et
<lb ed="#Qc"/>ista. Superbia enim et invidia dicuntur maxima
<lb ed="#Qc"/>sive principalia propter primam oppositionem
<lb ed="#Qc"/>contra<!--d--> duplicem ordinem debitum, respectu Dei
<lb ed="#Qc"/>et respectu proximi<!--e-->. Fallacia autem et superbia
<lb ed="#Qc"/>dicuntur esse<!--f--> maxima peccata et principalia in
<lb ed="#Qc"/>tentando hominem, ut dupliciter cadat homo:
<lb ed="#Qc"/>quoad intellectum per fallaciam, quoad<!--g--> affectum
<lb ed="#Qc"/>per superbiam. Sic ergo aliter et aliter dicuntur
<lb ed="#Qc"/>illa maxima et ista.
</p>
</div>
</body>
</text>
</TEI>