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Fran26 napisao: Billy napisao: Vidim da ne kužiš značenje riječi ohol ili oholost. Nije da je neki autoritet pozivati se na Wikipediji ali tamo piše:
Oholost (također arogancija) je ljudski stav kojeg karakterizira prenaglašena samouvjerenost i isticanje vlastitih vrijednosti. Q. 854. What is pride?
A. It is an inordinate desire of our own excellency or esteem.
Q. 855. Why is pride called a capital sin?
A. Because it is the head or fountain of many other sins.
Q. 856. What for example?
A. Vain-glory, boasting, hypocrisy, ambition, arrogance, presumption, and contempt of others.
Q. 864. What other daughters hath pride?
A. Pertinency, discord, disobedience, and ingratitude.
The Douay CatechismWhether pride is the most grievous of sins?
I answer that, Two things are to be observed in sin, conversion to a mutable good, and this is the material part of sin; and aversion from the immutable good, and this gives sin its formal aspect and complement. Now on the part of the conversion, there is no reason for pride being the greatest of sins, because uplifting which pride covets inordinately, is not essentially most incompatible with the good of virtue. But on the part of the aversion, pride has extreme gravity, because in other sins man turns away from God, either through ignorance or through weakness, or through desire for any other good whatever; whereas pride denotes aversion from God simply through being unwilling to be subject to God and His rule. Hence Boethius [Cf. Cassian, de Caenob. Onst. xii, 7 says that "while all vices flee from God, pride alone withstands God"; for which reason it is specially stated (James 4:6) that "God resisteth the proud." Wherefore aversion from God and His commandments, which is a consequence as it were in other sins, belongs to pride by its very nature, for its act is the contempt of God. And since that which belongs to a thing by its nature is always of greater weight than that which belongs to it through something else, it follows that pride is the most grievous of sins by its genus, because it exceeds in aversion which is the formal complement of sin.
Whether pride is the first sin of all?
I answer that, The first thing in every genus is that which is essential. Now it has been stated above (Article 6) that aversion from God, which is the formal complement of sin, belongs to pride essentially, and to other sins, consequently. Hence it is that pride fulfils the conditions of a first thing, and is "the beginning of all sins," as stated above (I-II:84:2), when we were treating of the causes of sin on the part of the aversion which is the chief part of sin.
Whether pride is a special sin?
I answer that, The sin of pride may be considered in two ways. First with regard to its proper species, which it has under the aspect of its proper object. On this way pride is a special sin, because it has a special object: for it is inordinate desire of one's own excellence, as stated (Article 1, Reply to Objection 2). Secondly, it may be considered as having a certain influence towards other sins. On this way it has somewhat of a generic character, inasmuch as all sins may arise from pride, in two ways. First directly, through other sins being directed to the end of pride which is one's own excellence, to which may be directed anything that is inordinately desired. Secondly, indirectly and accidentally as it were, that is by removing an obstacle, since pride makes a man despise the Divine law which hinders him from sinning, according to Jeremiah 2:20, "Thou hast broken My yoke, thou hast burst My bands, and thou saidst: I will not serve." Sv. Toma Akvinski "Summa Theologiae"Oholost (oholast) je precjenjivanje vlastite osobe i njezinih sposobnosti, povezano s osjećajem nadmoći spram druge čeljadi. Akademijin rječnik precizira da je oholost stupanj iznad ponositosti, a stupanj ispod nadutosti (sve tri su obilježene i taštinom). U kršćanskoj tradiciji oholost je prvi i najteži od sedam smrtnih grijeha (uz škrtost, bludnost, zavist, neumjerenost u jelu i piću, srdžbu, te lijenost), kojima se suprotstavlja sedam kreposti: (tri bogoslovne: vjera, ufanje i ljubav; četiri stožerne: razboritost, pravednost, smjelost/jakost/hrabrost, samosavlađivanje, sve četiri preuzete iz Aristotelove etike). Katekizam Katoličke crkve ne pozna više tu podjelu, pa grijehe razvrstava u smrtne i lake s obzirom na težinu grijeha, slobodnu volju i svjestan pristanak, a smrtni grijeh definira uglavnom kao odbacivanje počela ljubavi. Da bi u tom kontekstu bila smrtni grijeh, oholost mora Oholost (oholast) je precjenjivanje vlastite osobe i njezinih sposobnosti, povezano s osjećajem nadmoći spram druge čeljadi. Akademijin rječnik precizira da je oholost stupanj iznad ponositosti, a stupanj ispod nadutosti (sve tri su obilježene i taštinom). U kršćanskoj tradiciji oholost je prvi i najteži od sedam smrtnih grijeha (uz škrtost, bludnost, zavist, neumjerenost u jelu i piću, srdžbu, te lijenost), kojima se suprotstavlja sedam kreposti: (tri bogoslovne: vjera, ufanje i ljubav; četiri stožerne: razboritost, pravednost, smjelost/jakost/hrabrost, samosavlađivanje, sve četiri preuzete iz Aristotelove etike). Katekizam Katoličke crkve ne pozna više tu podjelu, pa grijehe razvrstava u smrtne i lake s obzirom na težinu grijeha, slobodnu volju i svjestan pristanak, a smrtni grijeh definira uglavnom kao odbacivanje počela ljubavi. Da bi u tom kontekstu bila smrtni grijeh, oholost mora svjesno i slobodno odbaciti ljubav spram Boga i spram bližnjega kao Božje ikone. Tu se kao vrhunac oholosti navodi “umišljanje čovjeka da je jednak Bogu”. Suprotna oholosti je skromnost (a u kršćanstvu poniznost). “Oholost” (u čakavskoj i dubrovačkoj starijoj književnosti “oholast”) izvedena je iz pridjeva “ohol”, koji se nalazi samo u južnoslavenskim jezicima, ili od od praslavenskoga “*hol'n'” (čist, uredan, dotjeran), iz indoevropskoga “*ksol-”, od “*ks-” (grepsti), usporedi pali “kharati” (teče), kašmirski “chalun” (prati), kako misle od Jagića do Gluhaka (uz prefiks: “*ob-hol”), ili (po Brückneru) u vezi sa staropoljskim “chocholaty” (uzvišen). i slobodno odbaciti ljubav spram Boga i spram bližnjega kao Božje ikone. Tu se kao vrhunac oholosti navodi “umišljanje čovjeka da je jednak Bogu”. Suprotna oholosti je skromnost (a u kršćanstvu poniznost). “Oholost” (u čakavskoj i dubrovačkoj starijoj književnosti “oholast”) izvedena je iz pridjeva “ohol”, koji se nalazi samo u južnoslavenskim jezicima, ili od od praslavenskoga “*hol'n'” (čist, uredan, dotjeran), iz indoevropskoga “*ksol-”, od “*ks-” (grepsti), usporedi pali “kharati” (teče), kašmirski “chalun” (prati), kako misle od Jagića do Gluhaka (uz prefiks: “*ob-hol”), ili (po Brückneru) u vezi sa staropoljskim “chocholaty” (uzvišen). Ponizan čovjek se ne uznosi iznad drugih, sam sebe smatra najmanjim, dok je istovremeno odvažan u borbi protiv zla, u molitvi i ustrajnosti u dobru. Prema tome, kada se oslobodimo prepreka koje priječe Božji život u nama, biti ćemo sposobni podnijeti svaku 'žrtvu' za ljubav Božju.
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Ti na Katekizam i Tomu uzvraćaš Jutarnjim listom, autor Inoslav Bešker?! Lol. 