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ahsh-l2Bi3t4s2q1t1d1c5.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. 5</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. 5</title>
<date when="2017-08-19">August 19, 2017</date>
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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-l2Bi3t4s2q1t1d1c5">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 5</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Hd1e103" type="question-title">UTRUM SUPERBIA SIT MAXIMUM PECCATUM.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e106">
<lb ed="#Qc"/>Quinto quaeritur de quantitate huius peccati
<lb ed="#Qc"/>utrum superbia sit maximum peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e113">
<lb ed="#Qc"/>Ad quod sic: 1. <title>Psalmus</title><!--4-->: <quote>Emundubor a delicto
<lb ed="#Qc"/>maximo</quote>, <title>Glossa</title><!--5-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e119">Hoc est a delicto superbiae,
<lb ed="#Qc"/>quod est ultimum redeuntibus ad Deum et primum
<lb ed="#Qc"/>recedentibus. Hoc vero est maximum: non enim
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>est maius peccatum quam <quote>apostatare a Deo</quote>, quod
<lb ed="#Qc"/>est <quote>superbiae initium</quote><!--6--></quote>. Superbia ergo est maxi<lb ed="#Qc"/>mum
peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e135">
<lb ed="#Qc"/>2. Item, <name>Augustinus</name>, in II libro <title>Contra
<lb ed="#Qc"/>epistolam Parmeniani</title><!--7-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e141">Ea<!--u--> ipsa est impia
<lb ed="#Qc"/>et vesana superbia, quod est certe immane pec<lb ed="#Qc"/>catum</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e150">
<pb ed="#Qc" n="495"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>3. Item, <title>Psalmus</title><!--1-->: <quote>Superbi inique agebant
<lb ed="#Qc"/>usquequaque</quote>, dicit <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e160">Maximum pecca<lb ed="#Qc"/>tum
in homine superbia est, quia inde manavit
<lb ed="#Qc"/>nostri delicti origo</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e168">
<lb ed="#Qc"/>4. Item, <title>Psalmus</title><!--3-->: <quote>Domine, Deus meus, si feci
<lb ed="#Qc"/>istud</quote> etc.: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e174"><quote>Istud</quote>, id est universale<!--a--> peccatum,
<lb ed="#Qc"/>quod est superbia, quae est <quote>radix omnium ma<lb ed="#Qc"/>lorum</quote><!--4--></quote>.
Sed quod<!--b--> est universale peccatum et<!--c-->
<lb ed="#Qc"/>radix omnium malorum<!--d--> peccatum maximum est;
<lb ed="#Qc"/>ergo superbia est maximum peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e186">
<lb ed="#Qc"/>5. Item, dicit <name>Isidorus</name>, in libro <title>De virtuti<lb ed="#Qc"/>bus</title><!--5-->:
<quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e192">Sicut superbia est origo omnium crimi<lb ed="#Qc"/>num,
ita ruina omnium virtutum</quote>. Omne autem<!--e-->
<lb ed="#Qc"/>tale maximum peccatum est; ergo superbia maxi<lb ed="#Qc"/>mum
peccatum est.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e202">
<lb ed="#Qc"/>6. Item, <name>Gregorius</name><!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e206">Cum singula vitia
<lb ed="#Qc"/>singulas<!--f--> depascant virtutes, sola superbia totum
<lb ed="#Qc"/>corpus virtutum depascit</quote>. Omne autem tale
<lb ed="#Qc"/>maximum peccatum est; ergo superbia maximum
<lb ed="#Qc"/>peccatum est<!--g-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e218">
<lb ed="#Qc"/>7. Item, omne peccatum, quod maxime se Deo
<lb ed="#Qc"/>opponit, maximum est; sed superbia est huius<lb ed="#Qc"/>modi;
ergo etc. — Minor patet, quoniam dicit
<lb ed="#Qc"/><name>Boethius</name><!--7-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e228">Cum omnia vitia fugiant a Deo,
<lb ed="#Qc"/>sola superbia se Deo opponit</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e234">
<lb ed="#Qc"/>8. Item, maior est virtus quae magis assimilat
<lb ed="#Qc"/>nos<!--h--> Deo; ergo maius est vitium quod, magis
<lb ed="#Qc"/>assimilat nos<!--i--> diabolo; sed superbia est vitium
<lb ed="#Qc"/>quod magis assimilat nos diabolo, quoniam, sicut
<lb ed="#Qc"/>habetur <title>Iob</title> 41, 25: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e247" source="http://scta.info/resource/iob41_25">Ipse est rex super omnes filios
<lb ed="#Qc"/>superbiae</quote>; ergo<!--k--> superbia est maximum vitium.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e254">
<lb ed="#Qc"/>Contra. a. <title>Thren.</title> 1, 8: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e258">Peccatum peccavit Ieru<lb ed="#Qc"/>salem</quote>,
dicit <title>Glossa</title><!--8-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e263">Infidelitas est peccatum,
<lb ed="#Qc"/>quo retento, retinentur omnia et, quo ablato, au<lb ed="#Qc"/>feruntur</quote>.
Sed omne tale est maximum pecca<lb ed="#Qc"/>tum;
ergo infidelitas est maximum peccatum.
<lb ed="#Qb"/>— Item, omne peccatum, quod destruit funda<lb ed="#Qc"/>mentum
totius christianae religionis, est maxi<lb ed="#Qc"/>mum;
infidelitas est huiusmodi; ergo est maxi<lb ed="#Qc"/>mum
peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e280">
<lb ed="#Qc"/>b. Item, <title>I Cor.</title> 11, 18: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e284" source="http://scta.info/resource/Icor11_18">Audio inter vos scissuras<!--l-->
<lb ed="#Qc"/>esse</quote>, dicit <title>Glossa</title><!--9-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e289">Primum malum dissensio
<lb ed="#Qc"/>est, unde cetera oriuntur. Ubi enim<!--m--> est dissensio,
<lb ed="#Qc"/>nihil rectum est<!--n--></quote>. Sed omne tale est maximum;
<lb ed="#Qc"/>ergo dissensio est maximum peccatum<!--o-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e299">
<lb ed="#Qc"/>c. Item, maiori virtuti maius opponitur vitium
<lb ed="#Qc"/>directe; sed caritas maior est virtus, quia est per<lb ed="#Qc"/>fectio
et forma aliarum<!--a-->, sine qua aliae nihil sunt,
<lb ed="#Qc"/>sicut dicit <name>Apostolus</name><!--10-->; ergo odium, quod est vi<lb ed="#Qc"/>tium<!--c-->
directe ei oppositum, est maximum vitium<!--c-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e317">
<lb ed="#Qc"/>d. Praeterea, in superbia tria sunt consideranda,
<lb ed="#Qc"/>scilicet motivum ipsius et terminus a quo et ter<lb ed="#Qc"/>minus
ad quem. Si ergo superbia est maximum
<lb ed="#Qc"/>peccatum, aut hoc est ratione sui motivi aut ra<lb ed="#Qc"/>tione
termini a quo aut ratione termini<!--d--> ad quem.
<lb ed="#Qb"/>Si dicatur quod ratione motivi - tunc obi<lb ed="#Qc"/>citur
sic: motivum in peccato est libido; sed
<lb ed="#Qc"/>potest esse maior libido in peccato luxuriae quam
<lb ed="#Qc"/>in aliquo peccato superbiae. Iterum<!--e-->, similiter ad
<lb ed="#Qc"/>iram potest maior libido movere quam in aliqua
<lb ed="#Qc"/>specie superbiae; ergo superbia in genere ratione
<lb ed="#Qc"/>sui motivi non dicitur<!--f--> esse maius peccatum. —
<lb ed="#Qc"/>Si dicatur quod ratione termini a quo - obi<lb ed="#Qc"/>citur
sic: quoniam terminus a quo in superbia
<lb ed="#Qc"/>est bonum incommutabile, a quo elongat<!--g--> su<lb ed="#Qc"/>perbia;
sed superbia non magis elongat ab illo
<lb ed="#Qc"/>termino quam alia peccata: nam<!--h--> superbia con<lb ed="#Qc"/>vertit
hominem ad se sive ad bonum proprium,
<lb ed="#Qc"/>quod est sui, cupiditas convertit ad bonum ex<lb ed="#Qc"/>terius,
sicut<!--i--> ad res mundanas, ipsa vero luxuria
<lb ed="#Qc"/>ad bonum inferius; sed minus elongatur bonum
<lb ed="#Qc"/>proprium spiritus<!--k--> ab incommutabili bono quam
<lb ed="#Qc"/>bonum inferius vel exterius; ergo minus elongat
<lb ed="#Qc"/>ab illo bono superbia quam cupiditas vel<!--l--> ava<lb ed="#Qc"/>ritia. —
Quod autem superbia convertat
<lb ed="#Qc"/>ad se, hoc est spiritum<!--m--> ad bonum proprium,
<lb ed="#Qc"/>hoc patet per <name>Augustinum</name>, in libro <title>De vera
<lb ed="#Qc"/>innocentia</title><!--11-->, qui dicit: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e377">Bonum est sursum habere
<lb ed="#Qc"/>cor, non tamen ad se ipsum, quod est superbiae<!--n-->,
<lb ed="#Qc"/>sed ad Deum, quod est obedientiae<!--o--></quote>. Ergo ip<lb ed="#Qc"/>sius,
superbiae est converti ad se sive ad pro<lb ed="#Qc"/>prium
bonum; sed minus elongat a summo bono
<lb ed="#Qc"/>habere cor ad bonum proprium quam habere cor
<lb ed="#Qc"/>ad inferius vel exterius bonum: nam qui habet
<lb ed="#Qc"/>cor ad summum bonum, habet cor sursum; si<lb ed="#Qc"/>militer
qui habet cor<!--p--> ad proprium bonum, quod
<lb ed="#Qc"/>est excellentia, sicut habet superbia, habet cor
<lb ed="#Qc"/>sursum; ergo utrobique est habere cor sursum<!--q-->;
<lb ed="#Qc"/>sed habere cor ad bonum exterius vel inferius est
<lb ed="#Qc"/>habere cor deorsum; ergo maior est convenientia
<pb ed="#Qc" n="496"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>in superbia ad summum bonum quam in aliis
<lb ed="#Qc"/>peccatis; ergo minus elongat a termino a quo;
<lb ed="#Qc"/>ergo ex parte illa non est maximum peccatum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e418">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod superbia
<lb ed="#Qb"/>dicitur esse maximum peccatum, et infidelitas et
<lb ed="#Qc"/>huiusmodi quae dicta sunt, sed propter diversas
<lb ed="#Qc"/>causas dicitur quodlibet illorum maximum. Et
<lb ed="#Qc"/>quod dicitur<!--1--> <mentioned>quod per superabundantiam dici<lb ed="#Qc"/>tur,
uni soli convenit</mentioned>, verum est secundum unam
<lb ed="#Qc"/>rationem vel causam<!--a-->; secundum tamen diversas
<lb ed="#Qc"/>intentiones potest aliquid dici per superabundan<lb ed="#Qb"/>tiam
de pluribus, sed non secundum eamdem
<lb ed="#Qc"/>rationem dicti<!--b-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e440">
<lb ed="#Qc"/>Dicitur enim peccatum maximum propter abla<lb ed="#Qc"/>tionem
fundamenti omnis boni, quod fundamen<lb ed="#Qc"/>tum
est fides, et hoc modo infidelitas dicitur
<lb ed="#Qc"/>maximum peccatum, quia fidem destruit, quae
<lb ed="#Qc"/>est totius boni et totius christianae religionis
<lb ed="#Qc"/>fundamentum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e457">
<lb ed="#Qc"/>Alio modo potest dici peccatum maximum,
<lb ed="#Qc"/>quia minime inter omnia peccata habet in se
<lb ed="#Qc"/>de motivo ad poenitentiam, quae est remedium
<lb ed="#Qc"/>contra peccatum, et hoc modo peccatum in Spi<lb ed="#Qc"/>ritum
Sanctum dicitur maximum esse. In ipso
<lb ed="#Qc"/>enim plus tollitur remedium peccati, hoc est poe<lb ed="#Qc"/>nitentia,
et minus habet de motivo ad illam: ex<!--c-->
<lb ed="#Qc"/>hoc est quod dicitur irremediabile.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e477">
<lb ed="#Qc"/>Tertio modo<!--d--> dicitur maximum peccatum, quia
<lb ed="#Qb"/>magis proprie et directe solvit vinculum et uni<lb ed="#Qc"/>tatem
in Ecclesia, in qua unitate datur<!--e--> Spiritus
<lb ed="#Qc"/>ad remissionem peccatorum et revocandum ad
<lb ed="#Qc"/>bonum. Dicit enim <name>Augustinus</name><!--2--> quod <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e487">in uni<lb ed="#Qc"/>tate
Ecclesiae ratione clavium datur Spiritus ad
<lb ed="#Qc"/>remissionem peccatorum</quote>, et hoc modo discordia
<lb ed="#Qc"/>schismatis dicitur esse maximum peccatum: tollit
<lb ed="#Qc"/>enim unitatem Ecclesiae, et propter hoc Sapiens,
<lb ed="#Qc"/><title>Prov.</title> 6, 19, <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e501">detestatur illum qui seminat inter
<lb ed="#Qc"/>fratres discordias</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e507">
<lb ed="#Qc"/>Quarto modo dicitur maximum peccatum, quia
<lb ed="#Qc"/>magis deordinat a Deo, in quantum est finis
<lb ed="#Qc"/>creaturae rationalis<!--f-->, ad quem tendit et in quo
<lb ed="#Qc"/>beatificatur, et hoc modo odium potest dici maxi<lb ed="#Qc"/>mum
peccatum: magis enim directe<!--g--> deordinat
<lb ed="#Qc"/>a fine, sicut caritas ei opposita inter omnes vir<lb ed="#Qc"/>tutes
maxime ordinat et coniungit fini; unde
<lb ed="#Qc"/>ipsa ducit alias virtutes ad suum finem debitum:
<lb ed="#Qc"/>unde sine ipsa non sunt meritoriae, sed est forma
<lb ed="#Qc"/>ipsarum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e531">
<lb ed="#Qc"/>Quinto modo dicitur maximum peccatum, quia
<lb ed="#Qc"/>maximi<!--h--> est nocumenti, in hoc quod ipsum est
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>principium et origo aliorum peccatorum, et hoc
<lb ed="#Qc"/>modo superbia primorum parentum<!--a--> dicitur esse
<lb ed="#Qc"/>maximum peccatum. Unde <name>Augustinus</name><!--3-->, <title>Super
<lb ed="#Qc"/>Psalmum</title><!--b4-->: <quote>Superbi inique agebant</quote><!--c-->, dicit quod
<lb ed="#Qb"/><quote xml:id="ahsh-l2Bi3t4s2q1t1d1c5-Qd1e548">maximum peccatum est superbia. Inde manavit
<lb ed="#Qc"/>nostri origo delicti<!--d--></quote>, hoc est peccati originalis<!--5-->;
<lb ed="#Qc"/>unde in hoc<!--e--> maximi nocumenti est, quia toti<!--f-->
<lb ed="#Qc"/>nocet humano generi. Sic ergo dicitur superbia
<lb ed="#Qc"/>maximum peccatum ratione nocumenti, sed hoc
<lb ed="#Qc"/>non intelligitur adhuc nisi de superbia primorum
<lb ed="#Qc"/>parentum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e565">
<lb ed="#Qc"/>Sexto modo dicitur maximum peccatum<!--g--> ra<lb ed="#Qc"/>tione
sui motivi vel allicitivi<!--h-->, quod magis est
<lb ed="#Qc"/>inseparabile a spiritu, et etiam quia magis dero<lb ed="#Qc"/>gat
Deo et<!--i--> avertit a Deo, et hoc modo superbia
<lb ed="#Qc"/>ratione generis peccati dicitur esse maximum
<lb ed="#Qc"/>peccatum<!--k-->: ita enim est in superbia ratione ge<lb ed="#Qc"/>neris
peccati, quod<!--l--> ipsa maxime avertit a Deo et
<lb ed="#Qc"/>derogat ipsi. — Item<!--m-->, suum motivum maxime est
<lb ed="#Qc"/>allicitivum<!--n-->, quia maxime inseparabile. Quod
<lb ed="#Qc"/>patet: Motivum enim<!--o--> vel appetibile in super<lb ed="#Qc"/>bia
magis adhaeret spiritui quam motiva aliorum
<lb ed="#Qc"/>peccatorum, sicut concupiscentiae<!--p--> carnis vel
<lb ed="#Qc"/>huiusmodi, quia tollamus carnem, numquid<!--q--> erit
<lb ed="#Qc"/>motivum vel appetibile carnis in spiritu? Constat
<lb ed="#Qc"/>quod non, quia non est in ipso spiritu nisi quia
<lb ed="#Qc"/>est unitus carni, et hoc trahente fomite; ergo
<lb ed="#Qc"/>appetibile concupiscentiae carnis non ita adhaeret
<lb ed="#Qc"/>spiritui quin sit ab illo separabile per separatio<lb ed="#Qc"/>nem
carnis. Item, loquamur de appetibili concu<lb ed="#Qc"/>piscentiae
oculorum. Separemus animam sensibi<lb ed="#Qc"/>lem,
numquid erit istud appetibile in spiritu et
<lb ed="#Qc"/>numquid erit concupiscentia oculorum? Constat
<lb ed="#Qc"/>quod non; sic ergo istud appetibile non ita ad<lb ed="#Qc"/>haeret
spiritui quin ab ipso sit separabile per
<lb ed="#Qc"/>separationem ad minus alterius. Item, loquamur
<lb ed="#Qc"/>de appetibilibus<!--r--> vel motivis in peccatis spiri<lb ed="#Qc"/>tualibus:
vindicta enim est<!--s--> unum appetibile vel
<lb ed="#Qc"/>motivum, et hoc in peccato irae. Tollamus quod
<lb ed="#Qc"/>non fiat iniuria, numquid erit illud<!--t--> appeti<lb ed="#Qc"/>bile,
quod est vindicta? Constat quod non, et
<lb ed="#Qc"/>ita per ablationem iniuriae removetur. Item, odium
<lb ed="#Qc"/>felicitatis alienae est<!--u--> appetibile vel motivum in
<lb ed="#Qc"/>peccato invidiae. Intelligamus ergo quod unus
<lb ed="#Qc"/>solus homo sit, erit odium felicitatis alienae?
<lb ed="#Qc"/>Constat quod non; ergo iam tollitur a spiritu
<lb ed="#Qc"/>motivum invidiae et sic de aliis. Et ita omnia
<lb ed="#Qc"/>appetibilia vel motiva aliorum possunt tolli a spi<lb ed="#Qc"/>ritu,
manente ipso, sed appetibile superbiae<!--v--> non
<lb ed="#Qc"/>potest tolli, manente natura in sua corruptione.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c5-d1e652">
<pb ed="#Qc" n="497"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>Item, dicitur maximum, quia maxime Deo
<lb ed="#Qc"/>derogat et iniuriatur et maxime avertit ab
<lb ed="#Qc"/>ipso. Et quod magis avertat<!--a--> ab incommutabili
<lb ed="#Qc"/>bono, istud apparet, quia per blasphemiam iniu<lb ed="#Qc"/>riatur
homo divinae bonitati, quia est peccatum
<lb ed="#Qc"/>in Spiritum Sanctum, per mendacium autem<!--b-->
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>divinae veritati, sed per superbiam ipsi divi<lb ed="#Qc"/>nae
et excellentissimae maiestati. Nam super<lb ed="#Qc"/>bire
est super statum hominis ire<!--1-->, hoc autem
<lb ed="#Qc"/>est quasi quamdam aequalitatem cum Deo ap<lb ed="#Qc"/>petere:
hoc autem est iniuriari divinae maie<lb ed="#Qc"/>stati.
</p>
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