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ahsh-l2Bi3t4s2q1t1d1c11.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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<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 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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<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 11</title>
<date when="2017-08-19">August 19, 2017</date>
</edition>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l2Bi3t4s2q1t1d1c11">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 11</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e103" type="question-title">DE OPPOSITIONE SUPERBIAE.</head>
<div xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Dd1e106" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e108">ARTICULUS I.</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e111" type="question-title">Cui opponatur superbia.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e114">
<lb ed="#Qc"/>Undecimo quaeritur de oppositione huius pec<lb ed="#Qc"/>cati.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e121">
<lb ed="#Qc"/>Videtur enim quod opponatur caritati, 1. per
<lb ed="#Qc"/>hoc quod dicitur super illud <title>Psalmi</title><!--5-->: <quote>Non det<!--u-->
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>in commotionem pedem tuum</quote>, <title>Glossa</title><!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e134">Sicut
<lb ed="#Qc"/>ad proficiendum non movet pedem nisi caritas,
<lb ed="#Qc"/>ita ad cadendum nonnisi superbia. Caritas enim
<lb ed="#Qc"/>ad<!--v--> celsitudinem provehit, superbia vero elatos
<lb ed="#Qc"/>in ruinam vergit</quote>. Cum ergo effectus sint oppositi,
<pb ed="#Qc" n="507"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>erunt causae oppositae; ergo caritas et superbia
<lb ed="#Qc"/>inter se opponuntur.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e154">
<lb ed="#Qc"/>Quod autem humilitas opponatur, a. patet ex
<lb ed="#Qc"/>definitione quam ponit <name>Bernardus</name><!--1-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e160">Humilitas
<lb ed="#Qc"/>enim<!--a--> est contemptus propriae excellentiae</quote>.
<lb ed="#Qc"/>Contemptus autem et appetitus opponuntur; ergo
<lb ed="#Qc"/>superbia et humilitas opponuntur.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e171">
<lb ed="#Qc"/>b. Item, <name>Chrysostomus</name><!--2-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e175">Nihil ita evertit<!--b-->
<lb ed="#Qc"/>superbiam sicut humilitas</quote>. Ergo nihil<!--c--> oppo<lb ed="#Qc"/>nitur
superbiae quantum<!--d--> humilitas.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e183">
<lb ed="#Qc"/>c. Item, <name>Augustinus</name>, in libro <title>De libero arbi<lb ed="#Qc"/>trio</title>:
<quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e189">Cui se diabolus ad imitationem superbiae
<lb ed="#Qc"/>praebuerat, ei se Dominus ad imitationem humi<lb ed="#Qc"/>litatis
praebuit</quote>. Et hoc fuit remedium contra
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>superbiam; ergo<!--e--> humilitas est opposita super<lb ed="#Qc"/>biae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e204">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod dupliciter
<lb ed="#Qc"/>dicitur opponi aliquid superbiae: vel per se et
<lb ed="#Qc"/>formaliter, et secundum hoc humilitas dicitur op<lb ed="#Qc"/>posita
superbiae: non enim simul sunt<!--f--> nata esse
<lb ed="#Qc"/>in vi irascibili; vel potest sumi oppositio ratione
<lb ed="#Qc"/>finis, et secundum hoc, cum caritas ponat summum
<lb ed="#Qc"/>bonum pro tine et ad ipsum ordinet, superbia
<lb ed="#Qc"/>vero primo deordinet, ponendo se pro tine, ex illa
<lb ed="#Qc"/>parte caritas<!--g--> superbiae opponetur, maxime se<lb ed="#Qc"/>cundum
illum motum qui est in Deum. Et hoc modo
<lb ed="#Qc"/>intelligitur illa auctoritas quod <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e230">caritas movet ad
<lb ed="#Qc"/>proficiendum, superbia vero ad cadendum</quote>.
</p>
</div>
<div xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Dd1e237" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e239">ARTICULUS II</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e242" type="question-title">Utrum superbia nascatur ex suo opposito.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e245">
<lb ed="#Qc"/>Deinde quaeritur utrum superbia nascatur ex
<lb ed="#Qc"/>suo opposito.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e252">
<lb ed="#Qc"/>Quod non, videtur. 1. Oppositum enim natum
<lb ed="#Qc"/>est destruere suum oppositum, non<!--h--> inducere<!--4-->;
<lb ed="#Qc"/>ergo, cum illud, quod nascitur ex alio, per ipsum
<lb ed="#Qc"/>inducatur, non nascitur superbia ex suo opposito.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e263">
<lb ed="#Qc"/>2. Item, per simile ostenditur in aliis vitiis et
<lb ed="#Qc"/>virtutibus sibi oppositis: gula enim non nascitur
<lb ed="#Qc"/>ex sobrietate nec luxuria ex castitate et ita de
<lb ed="#Qc"/>aliis; ergo non nascetur<!--i--> superbia ex suo opposito.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e275">
<lb ed="#Qc"/>Contra. a. <name>Augustinus</name>, in libro <title>De natura et
<lb ed="#Qc"/>gratia</title><!--5-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e281">Sola superbia in recte factis cavenda
<lb ed="#Qc"/>est</quote>. Ratio autem est, quia ex illis aliquando
<lb ed="#Qc"/>originem ducit; cum ergo homo de<!--k--> humilitate
<lb ed="#Qc"/>aliquando extollatur, superbia aliquando de suo
<lb ed="#Qc"/>opposito nascitur.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e294">
<lb ed="#Qc"/>b. Item, <name>Augustinus</name>, in eodem libro<!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e298">Ubi<!--l-->
<lb ed="#Qc"/>laetatus fuerit homo in aliquo bono opere se su<lb ed="#Qc"/>perasse
superbiam, ex ipsa laetitia caput erigit
<lb ed="#Qc"/>et dicit: ecce, ego vivo! Quid<!--m--> triumphas? Et
<lb ed="#Qc"/>ideo vivo, quia triumphas</quote>. Ergo superbia ex
<lb ed="#Qc"/>sui victoria aliquando originem ducit, et ita ex
<lb ed="#Qc"/>suo opposito.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e314">
<lb ed="#Qc"/>c. Item, <title>I Mach.</title> 6, 46: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e318">Occidit eum et cecidit
<lb ed="#Qc"/>in terra super eum et mortuus est</quote>: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e323">Quid per
<lb ed="#Qc"/>Eleazarum, qui, elephantem interficiens, occubuit,
<lb ed="#Qc"/>nisi persona arrogantium designatur<!--n-->, qui, dum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>volunt aliquid fortiter gerere, et tamen<!--o--> non
<lb ed="#Qc"/>supplici animo, sed erecto, in<!--p--> suis conatibus
<lb ed="#Qc"/>devicti, prosternuntur<!--7-->?</quote> Ex quo accipi potest
<lb ed="#Qc"/>quod superbia aliquando, cum vincitur, conse<lb ed="#Qc"/>quenter
et ipsa vincit, et ita ex suo opposito
<lb ed="#Qc"/>nascitur: victoria enim vitii opponitur ipsi vitio.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e347">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod superbia
<lb ed="#Qc"/>originem ducit occasionaliter aliquando ex suo
<lb ed="#Qc"/>opposito vel ex opposito alterius peccati, sed
<lb ed="#Qc"/>non essentialiter. Essentialiter autem<!--q--> dicitur
<lb ed="#Qc"/>originem ducere ex ipsa delectatione inordinata<!--r-->,
<lb ed="#Qc"/>qua homo in se ipso et non in Domino laetatur
<lb ed="#Qc"/>de victoria vitiorum. Hic<!--s--> enim periculosum est
<lb ed="#Qc"/>laetari nisi in Domino; tunc autem erit securum
<lb ed="#Qc"/>laetari de victoria vitiorum, cum extrema umbra
<lb ed="#Qc"/>ex ipso tamquam ex meridie<!--t--> absorbebitur, de
<lb ed="#Qc"/>qua dicitur in <title>Psalmo</title><!--8-->: <quote>Educet quasi lumen iudi<lb ed="#Qc"/>cium
tuum et iustitiam tuum tamquam meridiem</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e376">
<lb ed="#Qc"/>2. Ad secundum vero dicendum quod non
<lb ed="#Qc"/>est simile de hoc peccato et de aliis. <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e382">Cetera
<lb ed="#Qc"/>enim vitia tantum in male tactis valent</quote>, sicut dicit
<lb ed="#Qc"/><name>Augustinus</name><!--9-->, <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e389">sola autem superbia etiam in
<lb ed="#Qc"/>recte a factis est cavenda</quote>. Et cum sit<!--v--> sermo ibi
<lb ed="#Qc"/>de superbia, includitur<!--x--> ibi inanis gloria, et ideo
<lb ed="#Qc"/>dicit <name>Augustinus</name><!--10-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e399">Admonemur ne dona
<lb ed="#Qc"/>Dei nostrae potestati tribuendo et nos extollendo
<lb ed="#Qc"/>gravius pereamus quam si nihil boni operare<lb ed="#Qc"/>mur<!--y--></quote>.
</p>
</div>
<div xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Dd1e410" type="articulus">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e412">ARTICULUS III.</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Hd1e415" type="question-title">Utrum superbia magis opponat se Deo quam aliud peccatum.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e418">
<pb ed="#Qc" n="508"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Deinde quaeritur utrum superbia magis<!--a--> oppo<lb ed="#Qc"/>nat
se Deo quam aliud peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e429">
<lb ed="#Qc"/>1. Dicit enim <name>Hieronymus</name><!--1-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e433">Cum cetera
<lb ed="#Qc"/>vitia fugiant a Deo, sola superbia se Deo oppo<lb ed="#Qc"/>nit</quote>.
Et ita videtur quod maior sit oppositio ad
<lb ed="#Qc"/>Deum ipsius superbiae quam alterius peccati.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e443">
<lb ed="#Qc"/>2. Item, superbia vindicat sibi quod Dei est,
<lb ed="#Qc"/>alia vero peccata non vindicant; ergo magis
<lb ed="#Qc"/>opponitur superbia Deo quam aliud peccatum.
<lb ed="#Qb"/>— Quod autem superbia vindicet sibi
<lb ed="#Qc"/>quod Dei est, habetur ab <name>Augustino</name>, in li<lb ed="#Qc"/>bro
<title>De doctrina christiana</title><!--2-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e460">
<lb ed="#Qc"/>Contra. a. In omni<!--b--> peccato mortali praeponitur
<lb ed="#Qc"/>commutabile bonum incommutabili; ergo, cum
<lb ed="#Qc"/>unumquodque genus peccati appetat proprium
<lb ed="#Qc"/>bonum commutabile, alia peccata aeque oppo<lb ed="#Qc"/>nentur
Deo sicut superbia.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e473">
<lb ed="#Qc"/>b. Item, dicit <name>Anselmus</name><!--3--> quod <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e477">propria vo<lb ed="#Qc"/>luntas
est causa omnis peccati</quote>; sed sequi pro<lb ed="#Qc"/>priam
voluntatem est usurpare quod proprium est
<lb ed="#Qc"/>Dei; si ergo in alio<!--c--> peccato est aeque<!--d--> propria
<lb ed="#Qc"/>voluntas sicut in superbia, omne peccatum mor<lb ed="#Qc"/>tale
aeque Deo opponetur.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e492">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod opponi
<lb ed="#Qc"/>Deo dicitur dupliciter: communiter et proprie<!--e-->.
<lb ed="#Qc"/>Communiter omne peccatum Deo opponitur, quia
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>bonum commutabile bono incommutabili praepo<lb ed="#Qc"/>nitur.
Proprie autem dicitur opponi superbia per
<lb ed="#Qc"/>quamdam similitudinem, sicut si rex aliquis de<lb ed="#Qc"/>vicisset
exercitum sui adversarii, et adhuc ipse
<lb ed="#Qc"/>adversarius staret in bello, sic est de superbia,
<lb ed="#Qc"/>cum vincuntur tentationes aliorum peccatorum,
<lb ed="#Qc"/>et ita fugiunt a Deo peccata, superbia adhuc
<lb ed="#Qc"/>resistit, quia<!--g--> ex ipsa ablatione vitiorum habet
<lb ed="#Qc"/>materiam tentationis, et hoc modo dicitur sola
<lb ed="#Qc"/>superbia Deo se opponere, ut non<!--h--> excludatur
<lb ed="#Qc"/>quin alia vitia se Deo opponant, sed quia ista
<lb ed="#Qc"/>se opponit, etiam<!--i--> aliis victis<!--k-->, sicut dictum est<!--4-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c11-d1e531">
<lb ed="#Qc"/>2. Ad secundum dicendum<!--l--> quod, licet
<lb ed="#Qc"/>superbia vindicet quod Dei est primum secun<lb ed="#Qc"/>dum
intelligentiam, scilicet potentiam, nihilomi<lb ed="#Qc"/>nus
tamen et alia peccata vindicant. In aucto<lb ed="#Qc"/>ritate<!--5-->
enim habetur quod <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e544">inest vitioso animo
<lb ed="#Qc"/>sibi tamquam debitum vindicare quod uni pro<lb ed="#Qc"/>prie
Deo debetur</quote>. Unde per hoc datur intelligi
<lb ed="#Qc"/>quod non tantum hoc<!--m-->, est proprium super<lb ed="#Qc"/>biae.
Et dicit <name>Augustinus</name>, in libro <title>Confes<lb ed="#Qc"/>sionum</title><!--6-->,
quod <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c11-Qd1e557">sicut superbia vindicat sibi ex<lb ed="#Qc"/>cellentiam,
quod Dei est, ita ira vindicat sibi<!--n-->
<lb ed="#Qc"/>vindictam, quae Deo convenit</quote>, et ita de aliis.
<lb ed="#Qc"/>Per quod habetur quod non solum superbiae est
<lb ed="#Qc"/>hoc, licet hoc ei magis attribuatur, quia regina
<lb ed="#Qc"/>est vitiorum.
</p>
</div>
</div>
</body>
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