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ahsh-l2Bi3t4s2q1t1d1c3.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. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 3</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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<front>
<div xml:id="starts-on"/>
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<body>
<div xml:id="ahsh-l2Bi3t4s2q1t1d1c3">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 3</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Hd1e103" type="question-title">QUID SIT MOTIVUM [N PECCATO SUPERBIAE.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e106">
<lb ed="#Qc"/>Tertio quaeritur I. quid sit inclinativum<!--a--> natu<lb ed="#Qc"/>raliter
vel motivum in hoc genere peccati.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e113">
<lb ed="#Qc"/>Quod enim aliquod<!--b--> sit, videtur per simile
<lb ed="#Qc"/>in aliis. a. In luxuria enim naturaliter<!--c--> motivum
<lb ed="#Qc"/>est conservatio speciei, in gula conservatio sui
<lb ed="#Qc"/>et ita de aliis. Erit<!--d--> ergo aliquid in superbia na<lb ed="#Qc"/>turaliter<!--e-->
motivum; illud non videtur esse nisi
<lb ed="#Qc"/>appetitus potentiae sive eius quod est praeesse:
<lb ed="#Qc"/>hoc enim videtur esse quod naturaliter primo<!--f-->
<lb ed="#Qc"/>appetat anima. Cum enim assimiletur homo sum<lb ed="#Qc"/>mae
Trinitati, cui fit appropriatio<!--g--> potentiae, sa<lb ed="#Qc"/>pientiae
et bonitatis, sicut homo habet naturalem
<lb ed="#Qc"/>appetitum ad sapientiam et ad bonitatem, ita
<lb ed="#Qc"/>habet naturalem appetitum potentiae, et hoc per
<lb ed="#Qc"/>prius, cum potentia prius sit<!--h--> intellectu sapientia
<lb ed="#Qc"/>et bonitate.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e146">
<lb ed="#Qc"/>b. Item, duo sunt actus: praeesse et deprimi
<lb ed="#Qc"/>sive humiliari; sed naturaliter fugit homo depres<lb ed="#Qc"/>sionem;
ergo naturaliter appetit praeesse.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e156">
<lb ed="#Qc"/>Contra. 1. Dicit <name>Bernardus</name><!--5-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e160">Quotiens
<lb ed="#Qc"/>praeesse<!--i--> desidero, totiens Deum meum praeire
<lb ed="#Qc"/>contendo</quote>. Sed contra naturam est velle praeire
<lb ed="#Qc"/>Deum; ergo non est naturale homini velle prae<lb ed="#Qc"/>esse.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e172">
<cb ed="#Q" n="b"/>
<lb ed="#Qc"/>2. Similiter dicit <name>Gregorius</name><!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e176">Quotiens prae<lb ed="#Qc"/>esse
conamur, totiens ad apostasiae crimen re<lb ed="#Qc"/>labimur</quote>.
Cum ergo contra naturam sit aposta<lb ed="#Qc"/>tare,
contra naturam erit velle praeesse.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e186">
<lb ed="#Qc"/>3. Item, <name>Gregorius</name><!--7-->, super illud <title>Gen.</title> 9, 2:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e192" source="http://scta.info/resource/gen9_2">Terror ac tremor vester sit super<!--l--> cuncta ani<lb ed="#Qc"/>malia
terrae</quote>: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e197">Homo non rationabilibus<!--m-->, sed ir<lb ed="#Qc"/>rationalibus
praelatus est natura</quote>. Et iterum in
<lb ed="#Qc"/>eadem <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e205">Contra naturam superbire est
<lb ed="#Qc"/>ab aequali velle timeri. Unde antiqui patres, non
<lb ed="#Qc"/>reges hominum, sed pastores gregum fuisse di<lb ed="#Qc"/>cuntur</quote>.
Et in eadem <title>Glossa</title><!--9-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e214">Si mens apud
<lb ed="#Qc"/>se ipsam descendit de vertice culminis, inveniet
<lb ed="#Qc"/>planitiem naturalis aequitatis, ut non praeesse
<lb ed="#Qc"/>gaudeat, sed prodesse</quote>. Ex iis omnibus colligitur
<lb ed="#Qc"/>quod appetitus praelationis non est homini<!--n--> na<lb ed="#Qc"/>turalis.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e228">
<lb ed="#Qc"/>4. Praeterea, si esset homini<!--o--> naturalis, quod
<lb ed="#Qc"/>autem est a natura permanebit in patria, rema<lb ed="#Qc"/>neret
praelatio in patria; sed sicut habetur<!--10--> <title>I ad
<lb ed="#Qc"/>Cor.</title> 15, 24: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e238" source="http://scta.info/resource/Icor15_24">Cessabit omnis praelatio qua homo
<lb ed="#Qc"/>praeest hominibus</quote>. Ergo non est naturalis; ergo
<lb ed="#Qc"/>nec appetitus eius est naturalis.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e247">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod aliter est
<lb ed="#Qc"/>loqui de potentia in se et<!--q--> aliter est loqui de
<pb ed="#Qc" n="493"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>potentia respectu subiectionis aliorum hominum.
<lb ed="#Qc"/>Si fiat sermo de potentia in se, erit appetitus po<lb ed="#Qc"/>tentiae
naturalis, sicut sapientiae aut<!--a--> bonitatis.
<lb ed="#Qc"/>Si vero fiat sermo de potentia ad alios homines
<lb ed="#Qc"/>subiectos, secundum hoc aut<!--b--> est appetitus illius
<lb ed="#Qc"/>propter gloriam Dei et proximorum<!--c--> utilitatem,
<lb ed="#Qc"/>et secundum hoc potest esse appetitus rectus,
<lb ed="#Qc"/>ad quem inclinat<!--d--> ratio et natura aliquo modo;
<lb ed="#Qc"/>aut potest esse ipsius propter se, et sic est ap<lb ed="#Qc"/>petitus
culpabilis nec habet inclinationem nisi
<lb ed="#Qc"/>naturae corruptae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e282">
<lb ed="#Qc"/>[Ad obiecta]: a—b, 1-2. Secundum hoc ergo re<lb ed="#Qc"/>spondendum
est ad obiecta. Primae enim rationes
<lb ed="#Qc"/>concludunt de appetitu potentiae, qui quidem na<lb ed="#Qc"/>turalis
est; aliae vero rationes, quae videntur poni
<lb ed="#Qc"/>in contrarium, loquuntur de potentia in compa<lb ed="#Qc"/>ratione
ad subiectionem hominum, sed hac potest
<lb ed="#Qc"/>esse propter se: et hoc modo intelliguntur auc<lb ed="#Qc"/>toritates,
quas ponunt<!--e--> <name>Gregorius</name> et <name>Ber<lb ed="#Qb"/>nardus</name>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e305">
<lb ed="#Qb"/>3-4. Illa vero ratio, quae sumitur ex auctoritate
<lb ed="#Qc"/><name>Gregorii</name>, <title>Gen.</title> 9, 2, ad hoc tendit quod appetitus
<lb ed="#Qc"/>praelationis non sit secundum naturam primitus
<lb ed="#Qc"/>institutam; et similiter ultima ratio ad idem ten<lb ed="#Qc"/>dit,
sed non ex hoc excluditur quin ex<!--f--> naturali
<lb ed="#Qc"/>ratione sit appetitus gloriae divinae vel utilitatis
<lb ed="#Qc"/>proximorum mediante praelatione.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e321">
<lb ed="#Qc"/>b. Si vero obiciatur quod naturale sit ho<lb ed="#Qc"/>mini
velle praeesse, eo quod naturaliter fugit de<lb ed="#Qc"/>pressionem
ipse homo - dicendum est quod
<lb ed="#Qc"/>est quaedam depressio ex merito culpae, et hanc
<lb ed="#Qc"/>naturaliter debet homo fugere; cui oppositum est
<lb ed="#Qc"/>exaltatio ex merito gratiae, et<!--g--> hanc exaltatio<lb ed="#Qc"/>nem
sive huiusmodi praeesse naturaliter appetit
<lb ed="#Qc"/>homo; sed haec<!--h--> differt a dominatione, qua
<lb ed="#Qc"/>homo homini dominatur: huiusmodi enim exal<lb ed="#Qc"/>tatio
erit in patria, ubi non erit exaltatio, qua
<lb ed="#Qc"/>homo praeerit homini.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e347">
<lb ed="#Qc"/>II. Sed adhuc obicitur magis specialiter<!--i--> de
<lb ed="#Qc"/>motivo in peccato superbiae et quaeritur quid
<lb ed="#Qc"/>est per se motivum in superbia.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e356">
<lb ed="#Qc"/>1. <name>Augustinus</name><!--k-->, <title>Super Genesim</title><!--1-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e360">Angeli
<lb ed="#Qc"/>mali, sua potestate delectati, velut esset eis bo<lb ed="#Qc"/>num,
a communi bono deifico ad propria de<lb ed="#Qc"/>fluxerunt
et habentes elationis fastum pro excel<lb ed="#Qc"/>lentissima
aeternitate, superbi effecti sunt</quote>. Ex hac
<lb ed="#Qc"/>auctoritate videtur<!--l--> quod aeternitas sit motivum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>in peccato superbiae, quoniam angelus in se
<lb ed="#Qc"/>ipso videbat substantiam immortalem et<!--a--> aeter<lb ed="#Qc"/>nam,
et ipse, bonum hoc aeternitatis considerans
<lb ed="#Qc"/>in se ipso, elatus est et comparavit se Deo:
<lb ed="#Qc"/>hoc<!--b--> vult designare praedicta auctoritas; unde
<lb ed="#Qc"/>videtur quod specialiter aeternitas<!--c--> sit motivum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e389">
<lb ed="#Qc"/>2. Sed quod unitas sit motivum, videtur innuere<!--d-->
<lb ed="#Qc"/><name>Augustinus</name>, in libro <title>De gratia Novi Testa<lb ed="#Qc"/>menti<!--2--></title>:
<quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e397">Ideo in unicornibus<!--e--> superbi intelligun<lb ed="#Qc"/>tur,
quia superbia odit consortium, et, quantum in
<lb ed="#Qc"/>ipso est, solus cupit eminere omnis superbus</quote>,
<lb ed="#Qc"/>per hoc quod dicit <name>Augustinus</name>, in libro<!--f--> <title>De
<lb ed="#Qc"/>vera religione</title><!--3-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e409">Quid enim aliud in ea homo
<lb ed="#Qc"/>appetit nisi solus esse, si fieri posset<!--g-->, cum
<lb ed="#Qc"/>cuncta subiecta sunt, perversa scilicet<!--h--> imitatione
<lb ed="#Qc"/>omnipotentis Dei? Quem<!--i--> si subditus imitaretur,
<lb ed="#Qc"/>secundum eius praecepta vivendo, per eam ha<lb ed="#Qc"/>beret
subdita et cetera, nec ad tantam deformi<lb ed="#Qc"/>tatem
veniret<!--k--> ut bestiolam timeat qui vult homi<lb ed="#Qc"/>nibus<!--l-->
imperare. Habet<!--m--> ergo et superbia<!--n--> quem<lb ed="#Qc"/>dam
unitatis appetitum et omnipotentiae, sed
<lb ed="#Qc"/>in<!--o--> rerum temporalium principatu<!--p-->, quae omnia
<lb ed="#Qc"/>transeunt tamquam umbra</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e434">
<lb ed="#Qc"/>3. Praeterea, videtur aliud esse motivum ab
<lb ed="#Qc"/>iis duobus, per hoc quod dicit <name>Augustinus</name>,
<lb ed="#Qc"/>in libro <title>De libero arbitrio</title><!--4-->, qui accipit illud
<lb ed="#Qc"/>I <title>Ioan.</title> 2, 16: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e444" source="http://scta.info/resource/Iio2_16">Omne, quod est in mundo, aut est<!--q-->
<lb ed="#Qc"/>concupiscentia oculorum aut concupiscentia<!--r--> car<lb ed="#Qc"/>nis
aut superbia vitae</quote>. Et vult ostendere quasi
<lb ed="#Qc"/>causam in iis tribus, dicens quod homo aut con<lb ed="#Qc"/>vertitur
ad bonum proprium, et sic superbus di<lb ed="#Qc"/>citur,
aut ad<!--s--> exterius bonum, et sic curiosus<!--t-->
<lb ed="#Qc"/>efficitur, aut<!--u--> ad inferius bonum, et sic volup<lb ed="#Qc"/>tatis<!--v-->
amator efficitur. Conversio ergo ad bonum
<lb ed="#Qc"/>proprium causa est superbiae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e466">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod in aucto<lb ed="#Qc"/>ritate
supra dicta<!--x--> <name>Augustini</name>, <title>Super Genesim</title>,
<lb ed="#Qc"/>non intelligitur quod aeternitas sit motivum, sed
<lb ed="#Qc"/>quod per peccatum suum angeli recesserunt ab
<lb ed="#Qc"/>aeternitate: aeternitas enim ibi accipitur pro Deo.
<lb ed="#Qc"/>Quod si acciperetur aeternitas pro motivo, non
<lb ed="#Qc"/>diceret motivum proprie, sed potestas excellen<lb ed="#Qc"/>tiae
fuit ibi motivum, sicut in eadem auctoritate
<lb ed="#Qc"/>continetur.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e488">
<lb ed="#Qc"/>2. Ad id vero quod secundo obicitur quod
<mentioned>unitas esset motivum</mentioned>: dicendum<!--y--> quod unitas
<lb ed="#Qc"/>in sua generali ratione non est motivum, sed
<lb ed="#Qc"/>unitas in principatu rerum temporalium, sicut<!--z-->
<pb ed="#Qc" n="494"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>ibidem determinatur. Unitas autem principatus
<lb ed="#Qc"/>generaliter est motivum in peccato superbiae,
<lb ed="#Qc"/>sive sit<!--a--> in angelis sive in hominibus.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c3-d1e508">
<lb ed="#Qc"/>3. Ad tertium dicendum<!--b--> quod in libro <title>De
<lb ed="#Qc"/>libero arbitrio</title> non loquitur de superbia prout
<lb ed="#Qc"/>est speciale peccatum, sed prout tertium<!--c--> est
<lb ed="#Qc"/>in illa divisione I <title>Ioan.</title> 2, 16: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e518" source="http://scta.info/resource/Iio2_16">Omne quod est in
<cb ed="#Q" n="b"/>
<lb ed="#Qb"/>mundo</quote> etc. Accipitur<!--d--> autem ibi <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c3-Qd1e524">proprium bo<lb ed="#Qc"/>num</quote>
ad differentiam exterioris boni, cuius est
<quote>concupiscentia oculorum</quote>, et interioris<!--e--> boni, cuius
<lb ed="#Qc"/>est <quote>concupiscentia carnis</quote>. Proprium autem bo<lb ed="#Qc"/>num
dicitur interius bonum, cuius est primo ap<lb ed="#Qc"/>petitus
ipsius spiritus, cum scilicet avertitur a
<lb ed="#Qc"/>supremo<!--f--> bono et delectatur in se.
</p>
</div>
</body>
</text>
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