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ahsh-l2Bi2t2s1q1t1c11.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. 11</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 1, T. 1, C. 11</title>
<date when="2017-08-19">August 19, 2017</date>
</edition>
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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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<body>
<div xml:id="ahsh-l2Bi2t2s1q1t1c11">
<head xml:id="ahsh-l2Bi2t2s1q1t1c11-Hd1e100">IIa-IIae, Inq. 2, Tract. 2, S. 1, Q. 1, T. 1, C. 11</head>
<head xml:id="ahsh-l2Bi2t2s1q1t1c11-Hd1e103" type="question-title">UTRUM LUCIFER STATIM PECCAVIT, CUM FACTUS FUIT, AUT NON STATIM<!--2-->.</head>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e106">
<lb ed="#Qc"/>Undecimo quaeritur I. utrum statim post instans
<lb ed="#Qc"/>conditionis peccavit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e113">
<lb ed="#Qc"/>Quod videtur, 1. per hoc quod dicitur I<!--h-->
<lb ed="#Qc"/><title>Ioan.</title> 3,8: <quote>Ab initio diabolus peccat</quote>; sed constat
<lb ed="#Qc"/>quod hoc non fuit in eodem instanti in quo fuit
<lb ed="#Qc"/>conditus, sicut supra ostensum est<!--i--><!--3-->; ergo <quote><mentioned>ab
<lb ed="#Qc"/>initio</mentioned></quote> dicitur, id est statim post initium; ergo
<lb ed="#Qc"/>statim post initium conditionis peccavit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e131">
<lb ed="#Qc"/>2. Item, <name>Augustinus</name>, <title>XI libro Super Genesim</title><!--4-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e135">Factus<!--k-->, continuo se a luce veritatis avertit,
<lb ed="#Qc"/>superbia tumidus<!--l--> et propriae potestatis delec<lb ed="#Qc"/>tatione
corruptus</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e144">
<lb ed="#Qc"/>3. Item, <title>Ioan.</title> 8,44: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e148" ana="io8_44">Ab initio in veritate non
<lb ed="#Qc"/>stetit</quote>; sed, sicut videtur <name>Augustinus</name> innuere,
<lb ed="#Qc"/><title>XI Super Genesim</title><!--5-->, <quote>ab initio</quote> suae conditionis <quote>in
<lb ed="#Qc"/>veritate non stetit</quote>; sed quid est <quote>ab initio</quote>, nisi
<lb ed="#Qc"/>post initium immediate? Hoc etiam patet per hoc
<lb ed="#Qc"/>quod sequitur<!--6-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e162">Non dixit Dominus <mentioned>a veritate
<lb ed="#Qc"/>alienus fuit</mentioned>, sed in veritate non stetit, ubi a
<lb ed="#Qc"/>veritate lapsum intelligi voluit</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e170">
<lb ed="#Qc"/>4. Item, <name>Isidorus</name>, <title>I libro De summo bono</title><!--7-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e174">Mox ut factus est, in superbiam<!--n--> erupit</quote>. Ex
<lb ed="#Qc"/>iis videtur quod statim post initium peccavit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e180">
<lb ed="#Qc"/>5. Hoc etiam videtur: Cum enim Lucifer crea<lb ed="#Qc"/>tus
fuerit perfectus<!--8-->, sicut dicitur <title>Ezech.</title> 28,14:
<lb ed="#Qc"/><quote>Ambulasti perfectus in viis tuis</quote>, perfecta autem
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>intelligentia cum potest intelligere, nihil deest ei
<lb ed="#Qc"/>ex parte sui quin intelligat, et<!--o--> cum potest velle,
<lb ed="#Qc"/>nihil deest ei ex parte sua quin velit; ergo si
<lb ed="#Qc"/>non statim voluit, aliqua causa fuit quare non
<lb ed="#Qc"/>statim voluit. Sed<!--p-->, sicut dicit <name>Augustinus</name>, in
<lb ed="#Qc"/>libro <title>Retractationum</title><!--9-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e203">Nihil ita est in voluntate
<lb ed="#Qc"/>hominis<!--q-->, sicut ipsa voluntas</quote>; et<!--r--> <name>B. Bernar<lb ed="#Qc"/>dus</name>,
in libro <title>De libero arbitrio</title><!--10-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e211">Nihil ita li<lb ed="#Qc"/>berum
est homini sicut ipsa voluntas</quote>. Multo
<lb ed="#Qc"/>fortius ergo in angelo, ubi est expedita intelli<lb ed="#Qc"/>gentia.
-— Praeterea, habuit cognitionem Dei, qui
<lb ed="#Qc"/>est supra ipsum, et interiorum angelorum sub
<lb ed="#Qc"/>ipso; potuit ergo considerare se esse eminentio<lb ed="#Qc"/>rem
ceteris angelis<!--s-->, et ex hoc poterat esse mo<lb ed="#Qc"/>tivum
peccati sui; qua ergo ratione postea move<lb ed="#Qc"/>batur<!--t-->
ex huiusmodi consideratione, eadem ra<lb ed="#Qc"/>tione<!--u-->
potuit a principio moveri; ergo secundum
<lb ed="#Qc"/>hanc rationem statim post principium conditionis
<lb ed="#Qc"/>peccavit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e238">
<lb ed="#Qc"/>Contra: a. Dicitur in<!--v--> <title>Ezech.</title> 28,14: <quote>Ambulasti
<lb ed="#Qc"/>perfectus in viis tuis a die conditionis tuae, do<lb ed="#Qc"/>nec
inventa est iniquitas in te</quote>. Sed ambulatio in
<lb ed="#Qc"/>perfectione non est nisi aliquantulum persevera<lb ed="#Qc"/>verit
in perfectione; ergo aliquantulum perseve<lb ed="#Qc"/>ravit
sive stetit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e254">
<lb ed="#Qc"/>b. Item, <name>Origenes</name><!--11-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e258">Hostis <quote>serpens antiquus</quote><!--12-->
<lb ed="#Qc"/>contrarius est veritati, non tamen a principio
<pb ed="#Qc" n="110"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>neque statim supra pectus et ventrem suum am<lb ed="#Qc"/>bulavit,
sicut Adam et Eva non statim peccave<lb ed="#Qc"/>runt</quote>.
Ex quo videtur quod aliqua morula inter<lb ed="#Qc"/>posita
cecidit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e277">
<lb ed="#Qc"/>c. Praeterea, <name>Ioannes Damascenus</name><!--1--> dicit<!--a-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e281">Non natura malus factus, sed bonus existens
<lb ed="#Qc"/>et in bono genitus<!--b-->, nequaquam in se ipso ac
<lb ed="#Qc"/>Conditore malitiae semitam habens, non ferens
<lb ed="#Qc"/>illuminationem et honorem, quae ipsius Condi<lb ed="#Qc"/>toris
largita fuerant bonitate, liberi sui arbitrii<!--d-->
<lb ed="#Qc"/>electione versus est ex eo quod secundum natu<lb ed="#Qc"/>ram
in<!--e--> id quod praeter naturam</quote>. Ex quo acci<lb ed="#Qc"/>pitur
quod non determinatur utrum statim ceci<lb ed="#Qc"/>derit
vel etiam morula interposita fuerit.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e303">
<lb ed="#Qc"/>d. Praeterea, videtur ex verbis <name>Augustini</name>,
<lb ed="#Qc"/><title>XI De civitate Dei</title><!--2-->, quod statim post conditionem
<lb ed="#Qc"/>peccaverit, per oppositum de bonis angelis. Di<lb ed="#Qc"/>citur
enim de illis ibi<!--f-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e313">Simul ut facti sunt, lux
<lb ed="#Qc"/>facti sunt; non tamen ita tantum creati, ut quo<lb ed="#Qc"/>quo
modo essent et quoquo modo viverent, sed
<lb ed="#Qc"/>etiam illuminati, ut sapienter beateque<!--g--> viverent;
<lb ed="#Qc"/>ab illuminatione aversi quidam<!--h--> angeli non obti<lb ed="#Qc"/>nuerunt
excellentiam sapientis beataeque vitae</quote>.
<lb ed="#Qc"/>Ex quo videtur quod sicut boni angeli, statim ut
<lb ed="#Qc"/>facti sunt, lux facti sunt, ita et angeli, qui postea
<lb ed="#Qc"/>facti sunt mali, statim facti sunt<!--i--> tenebrae.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e334">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod utrumque<!--k-->
<lb ed="#Qc"/>opinando dictum est: non enim ex Scriptura al<lb ed="#Qc"/>terum
illorum est omnino manifestum. Verumta<lb ed="#Qc"/>men,
secundum opinionem Magistri, in libro
<lb ed="#Qc"/><title>Sententiarum</title><!--3-->, dicendum est quod aliqua morula
<lb ed="#Qc"/>interposita ceciderunt per peccatum.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e350">
<lb ed="#Qc"/>[Ad obiecta]: Ad ea vero quae in contrarium
<lb ed="#Qc"/>obiciuntur<!--l--> secundum hoc responderi potest.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e357">
<lb ed="#Qc"/>1. Primo ad id quod dicitur <title>I Ioan.</title> 3,8: <quote>Ab
<lb ed="#Qc"/>initio diabolus peccat</quote>. Sic enim exponit illud
<lb ed="#Qc"/><name>Augustinus</name>, <title>XI De civitate<!--m--> Dei</title><!--4-->, dicens:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e365">Illud<!--n--> quod ab initio diabolus peccat, non ab
<lb ed="#Qc"/>initio ex quo creatus est, peccasse putandus est,
<lb ed="#Qc"/>sed ab initio peccati, quia ab ipsius superbia
<lb ed="#Qc"/>coepit esse peccatum<!--o--></quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e375">
<lb ed="#Qc"/>2. Ad id vero quod dicit <name>Augustinus</name>, <title>XI
<lb ed="#Qc"/>Super Genesim</title>, dicendum<!--p--> quod continuo dicitur
<lb ed="#Qc"/>avertisse se a luce veritatis, quia non persevera<lb ed="#Qc"/>vitii
in luce veritatis<!--r--> vel quia non diu fuit in ea.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e386">
<lb ed="#Qc"/>3. Ad tertium veros dicendum quod <mentioned>non
<lb ed="#Qc"/>stare in veritate</mentioned> hunc potest habere intellectum:
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>quia non perseveravit<!--a--> in veritate; et quod dicitur
<lb ed="#Qc"/>ab initio, intelligendum est: id est post initium.
<lb ed="#Qc"/>Et hoc videtur per verba<!--b--> <name>Augustini</name>, in libro
<lb ed="#Qc"/><title>De civitate Dei</title><!--5-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e403">In qua veritate si stetisset,
<lb ed="#Qc"/>eius particeps factus, beatus cum sanctis angelis
<lb ed="#Qc"/>permaneret</quote>.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e412">
<lb ed="#Qc"/>4. Ad id vero quod dicit <name>Isidorus</name>, dicen<lb ed="#Qc"/>dum<!--c-->
secundum hoc quod postea subiungit<!--d--><!--6-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e418">Fuit in veritate conditus, sed non stando con<lb ed="#Qc"/>festim
a veritate<!--e--> est lapsus </quote>. Unde totum re<lb ed="#Qc"/>fertur
ad id quod dicitur <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e425">non stando</quote>, id est
<lb ed="#Qc"/>non perseverando.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e432">
<lb ed="#Qc"/>5. Ad id etiam quod deinceps obicitur, potest
<lb ed="#Qc"/>responderi quod, licet statim potuit velle bonum
<lb ed="#Qc"/>vel<!--f--> malum et sufficiens erat voluntas quantum
<lb ed="#Qc"/>ad alterum illorum, in ipsa tamen voluntate fuit
<lb ed="#Qc"/>aliquantulum stare vel non stare; et quia volun<lb ed="#Qc"/>tas
in huiusmodi non est ratio secundum tempus
<lb ed="#Qc"/>determinata, ideo non est rationem assignare
<lb ed="#Qc"/>propter quam statim peccaverit<!--g--> post instans
<lb ed="#Qc"/>conditionis vel non statim. Sicut enim<!--h--> in volun<lb ed="#Qc"/>tate
hominis est, cum adiutorio tamen gratiae,
<lb ed="#Qc"/>aliquamdiu<lb ed="#Qc"/>i stare in bono, et in voluntate eius<!--k-->
<lb ed="#Qc"/>statim cadere vel non statim, ita fuit in voluntate
<lb ed="#Qc"/>angeli.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e463">
<lb ed="#Qc"/>a. Si vero diceret quis quod statim post con<lb ed="#Qc"/>ditionem
lapsus est, sicut videntur quaedam auc<lb ed="#Qc"/>toritates
designare: responderi posset<!--l--> quod
<lb ed="#Qc"/>illud <title>Ezech.</title> 28,14: <quote>Ambulasti perfectus</quote> etc. non
<lb ed="#Qc"/>est contrarium. Non enim aliud<!--m--> designatur
<lb ed="#Qc"/>nisi quod perfectio bonitatis naturae fuit in eo
<lb ed="#Qc"/>usque ad lapsum peccati, ambulatio autem illa
<lb ed="#Qc"/>non est nisi motus ex eo quod est secundum
<lb ed="#Qc"/>naturam.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e485">
<lb ed="#Qc"/>b. Ad id<!--n--> vero quod videtur dicere <name>Orige<lb ed="#Qc"/>nes</name>,
dicendum<!--o--> quod loquitur de illo peccato
<lb ed="#Qc"/>quo diabolus tentavit hominem, quod non<!--p--> ita
<lb ed="#Qc"/>cito factum fuit. Et hoc potest ex ipsis verbis<!--q-->
<lb ed="#Qc"/>auctoritatis haberi, cum dicitur: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e498">Serpens, con<lb ed="#Qc"/>trarius
veritati, non statim super pectus<!--r--></quote> etc.
<lb ed="#Qc"/>Poena enim illa, de qua dicitur <title>Gen.</title> 3,14: <quote>Pectore
<lb ed="#Qc"/>et ventre repes</quote>, ad poenam illius peccati, quo
<lb ed="#Qc"/>tentavit hominem, referri videtur; quod videtur
<lb ed="#Qc"/>ex serie ipsius litterae.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e512">
<lb ed="#Qc"/>II. Sed adhuc quaeritur utrum peccaverit<!--s--> ante
<lb ed="#Qc"/>conditionem hominis.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e519">
<pb ed="#Qc" n="111"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Quod videtur, a. per hoc quod dicit <name>Isidorus</name>,
<lb ed="#Qc"/>in libro <title>De summo bono</title><!--1-->: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e529">Prius de caelo cecidit
<lb ed="#Qc"/>diabolus quam homo conditus fuit</quote>. Sed casus
<lb ed="#Qc"/>non fuit nisi post peccatum; ergo prius peccavit
<lb ed="#Qc"/>quam homo conditus esset.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e541">
<lb ed="#Qc"/>b. Praeterea, homo conditus fuit sexta die; di<lb ed="#Qc"/>visio
autem lucis a tenebris fuit prima die; ergo
praecessit peccatum: per tenebras enim signifi<lb ed="#Qc"/>catur<!--a-->
peccatum<!--2-->.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e550">
<lb ed="#Qc"/>Contra: 1. Dicit <name>Augustinus</name><!--3--> quod statim
<lb ed="#Qc"/>postquam superbivit, invidit; unde invidia ibi
<lb ed="#Qc"/>fuit comes superbiae; sed non invidit nisi rei exi<lb ed="#Qc"/>stenti;
et invidit homini; ergo homo iam fuit<!--b-->;
<lb ed="#Qc"/>non ergo prius peccavit quam homo<!--c--> conditus
<lb ed="#Qc"/>esset.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e566">
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>2. Praeterea dicitur <title>Iob</title> 40,10: <quote xml:id="ahsh-l2Bi2t2s1q1t1c11-Qd1e572" source="http://scta.info/resource/iob40_10">Ecce Behemoth,
<lb ed="#Qc"/>quem feci tecum<!--d--></quote>; sed si factus fuit simul cum
<lb ed="#Qc"/>homine, et peccatum facturam eius<!--e--> secutum est,
<lb ed="#Qc"/>ergo prius erat conditus homo quam Lucifer
<lb ed="#Qc"/>peccaret.
</p>
<p xml:id="ahsh-l2Bi2t2s1q1t1c11-d1e585">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod, secundum
<lb ed="#Qc"/>sententiam illorum qui successionem dierum pone<lb ed="#Qc"/>bant,
prius peccavit Lucifer quam homo conditus
<lb ed="#Qc"/>esset; in hac autem sententia erant <name>Hieronymus</name>
<lb ed="#Qc"/>et <name>Gregorius</name><!--4-->. Secundum autem sententiam
<lb ed="#Qc"/>illorum qui dicebant omnia simul esse<!--f--> creata,
<lb ed="#Qc"/>non tantum in materia, sed etiam in forma, prius
<lb ed="#Qc"/>erat conditus homo quam peccaret diabolus; illa
<lb ed="#Qc"/>autem distinctio dierum ad ordinem naturae rerum
<lb ed="#Qc"/>et illuminationis angelicae refertur.
</p>
</div>
</body>
</text>
</TEI>