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ahsh-l2Bi3t4s2q1t1d1c6.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 6</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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</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 6</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>
</availability>
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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-l2Bi3t4s2q1t1d1c6">
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 1, D. 1, C. 6</head>
<head xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Hd1e103" type="question-title">DE INSEPARABILITATE SUPERBIAE AD ALIA PECCATA.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e106">
<lb ed="#Qc"/>Sexto quaeritur de inseparabilitate istius pec<lb ed="#Qc"/>cati
ad alia peccata. Quaeritur ergo utrum
<lb ed="#Qc"/>sit separabile vel inseparabile ab inani gloria
<lb ed="#Qc"/>et ab invidia.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e117">
<lb ed="#Qc"/>Quod sit inseparabile, patet, 1. quia dicit <name>Gre<lb ed="#Qc"/>gorius</name>,
<title>Super Ezechielem</title><!--2-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e125">Superbia sine in<lb ed="#Qc"/>vidia
atque inani gloria nullatenus esse potest</quote>.
<lb ed="#Qb"/>— Item, <name>Augustinus</name>, in libro <title>De vera innocen<lb ed="#Qc"/>tia</title><!--3-->,
dicit<!--c-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e133">Cum superbia sit amor propriae
<lb ed="#Qc"/>excellentiae, invidentia vero<!--d--> sit odium felicitatis
<lb ed="#Qc"/>alienae, quid de quo nascatur in promptu est.
<lb ed="#Qc"/>Amando enim quisque excellentiam suam vel
<lb ed="#Qc"/>paribus invidet<!--e--> quod ei coaequentur, vel infe<lb ed="#Qc"/>rioribus
ne sibi coaequentur, vel superioribus
<lb ed="#Qc"/>quod eis non aequatur. Superbiendo igitur quis<lb ed="#Qc"/>que
invidus, non<!--f--> invidendo superbus est</quote>. Ergo
<lb ed="#Qc"/>superbia est peccatum inseparabile ab invidia.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e154">
<lb ed="#Qc"/>2. Item, super illud <title>Psalmi</title><!--4-->: <quote>Caput circuitus
<lb ed="#Qc"/>eorum</quote> etc., <title>Glossa</title><!--5-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e160">Omnis superbus fictus
<lb ed="#Qc"/>est et omnis fictus mendax<!--g--></quote>. Ergo omnis su<lb ed="#Qc"/>perbus
mendax<!--h-->; peccatum ergo superbiae inse<lb ed="#Qc"/>parabile
est a mendacio.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e171">
<lb ed="#Qc"/>Ad oppositum. a. Videtur quod sit separabile
<lb ed="#Qc"/>ab inani gloria. Dicit <name>Augustinus</name>, in libro<!--i--> <title>De
<lb ed="#Qc"/>civitate Dei</title><!--6-->: <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e179">Inter cupiditatem humanae gloriae
<lb ed="#Qc"/>et cupiditatem humanae dominationis interest;
<lb ed="#Qc"/>unum<!--k--> enim quaerit sine alio esse</quote>. Sed cupi<lb ed="#Qc"/>ditas
humanae gloriae pertinet ad inanem glo<lb ed="#Qc"/>riam,
cupiditas vero<!--l--> humanae dominationis ad
<lb ed="#Qc"/>superbiam, quae appetit dominari et praeesse;
<lb ed="#Qc"/>ergo superbia est separabilis ab inani gloria.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e196">
<lb ed="#Qc"/>b. Similiter<!--m-->, videtur quod sit separabilis a men<lb ed="#Qc"/>dacio,
quoniam superbia est in corde, sed men<lb ed="#Qc"/>dacium
est<!--n--> in ore, non solum in corde, quoniam
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>mendacium est<!--o7--> <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e209">falsa vocis significatio cum
<lb ed="#Qc"/>intentione fallendi</quote>. Sed potest esse peccatum
<lb ed="#Qc"/>cordis sine peccato oris; ergo superbia potest
<lb ed="#Qc"/>esse sine mendacio.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e219">
<lb ed="#Qc"/>c. Similiter, superbia et invidia sunt diversa
<lb ed="#Qc"/>vitia capitalia et distincta ab <name>Augustino</name><!--8--> et
<lb ed="#Qc"/><name>Gregorio</name><!--9-->; ergo unum potest esse sine altero
<lb ed="#Qc"/>nec unum dependet<!--q--> ex altero.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e230">
<lb ed="#Qc"/>Solutio. 1. Dicendum<!--r--> quod secus est de super<lb ed="#Qc"/>bia,
quae est initium peccatorum, et de superbia
<lb ed="#Qc"/>vitae, quae est tertia radix, et de<!--s--> superbia,
<lb ed="#Qc"/>quae est unum de vitiis capitalibus ab aliis di<lb ed="#Qc"/>stinctum,
quoniam prima est in omni peccato,
<lb ed="#Qc"/>quia dicit illum generalem contemptum in aver<lb ed="#Qc"/>sione
a Deo, qui perficit omne peccatum in ra<lb ed="#Qc"/>tione
malitiae; superbia autem, quae est tertia
<lb ed="#Qc"/>radix, non est separabilis ab illis peccatis in
<lb ed="#Qc"/>quibus est motivum bonum proprium, cuiusmodi
<lb ed="#Qc"/>est vindicta, gloria et huiusmodi, quae sunt bona
<lb ed="#Qc"/>propria spiritus. Sed de iis duabus non<!--t--> loqui<lb ed="#Qc"/>mur,
sed loquimur<!--u--> de superbia, quae est vitium
<lb ed="#Qc"/>capitale, quae consistit in hoc quod homo appetit
<lb ed="#Qc"/>excellentiam propriam. Secundum hoc dicimus
<lb ed="#Qc"/>quod inseparabile dicitur dupliciter. Uno modo
<lb ed="#Qc"/>dicitur inseparabile, quod vix separatur, et hoc
<lb ed="#Qc"/>modo superbia dicitur inseparabilis ab inani
<lb ed="#Qc"/>gloria et invidia, quia cum difficultate ab ipsis
<lb ed="#Qc"/>separatur: vix enim potest esse sine illis. Alio
<lb ed="#Qc"/>modo dicitur inseparabile, quod<!--v--> nullo modo
<lb ed="#Qc"/>potest<!--x--> separari, et hoc modo peccatum super<lb ed="#Qc"/>biae
separabile<!--y--> est ab illis, quia contingit esse
<lb ed="#Qc"/>motum<!--z--> superbiae sine motu invidiae, sicut in
<lb ed="#Qc"/>angelo fuisset motus superbiae sine motu invi<lb ed="#Qc"/>diae,
si non fuisset homo creatus. Unde intel<lb ed="#Qc"/>ligamus
quod prius fuerit creatus quam homo
<pb ed="#Qc" n="498"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>secundum successionem temporis, non esset<!--a-->
<lb ed="#Qc"/>motus invidiae.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t1d1c6-d1e300">
<lb ed="#Qc"/>2. Ad aliud<!--b--> quod obicitur de mendacio,
<lb ed="#Qc"/>dicendum quod mendacium duobus modis di<lb ed="#Qc"/>citur:
uno modo prout est speciale peccatum,
<lb ed="#Qc"/>et hoc modo dicitur <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e310">falsa vocis significatio
<lb ed="#Qc"/>cum intentione fallendi</quote>, et hoc modo est separa<lb ed="#Qc"/>bile
a superbia, nec de hoc mendacio loquitur
<lb ed="#Qc"/><title>Glossa</title> praedicta; alio modo accipitur gene<lb ed="#Qc"/>raliter,
et sic omne peccatum dicitur menda<lb ed="#Qc"/>cium.
Unde <title>Ioan.</title><!--c--> 8, 44 dicit Dominus de diabolo:
<lb ed="#Qc"/><quote>Veritas non est in eo; cum loquitur mendacium,
<cb ed="#Qc" n="b"/>
<lb ed="#Qb"/>ex propriis loquitur, quia mendax est et<!--d--> pa<lb ed="#Qc"/>ter
eius</quote>, <quote xml:id="ahsh-l2Bi3t4s2q1t1d1c6-Qd1e333">id est mendacii<!--1--></quote>, id est pater est
<lb ed="#Qc"/>peccati; unde mendacium ibi sumitur genera<lb ed="#Qc"/>liter.
Et hoc modo quodlibet peccatum dicitur
<lb ed="#Qc"/>mendacium<!--2-->, et hoc illa ratione, quia in men<lb ed="#Qc"/>dacio
praetenditur veritas et non est ibi: sic est
<lb ed="#Qc"/>in omni peccato quod ibi praetenditur bonum
<lb ed="#Qc"/>apparens et verum et deest ibi utrumque, sci<lb ed="#Qc"/>licet
bonum et verum<!--e-->. Et hoc modo est su<lb ed="#Qc"/>perbia
mendacium, et hac ratione dicitur esse
<lb ed="#Qc"/>mendacium et dicitur omnis superbus mendax
<lb ed="#Qc"/>generaliter.
</p>
</div>
</body>
</text>
</TEI>