The Breviloquium

St.Bonaventure The Breviloquium Foreword PART I The first part, on the Trinity of God, has nine chapters. 1. SUMMARY OF THE SEVEN TOPICS OF THEOLOGY 2. ON FAITH IN THE TRINITY OF PERSONS AND THE UNITY OF ESSENCE 3. ON THE RIGHT UNDERSTANDING OF THIS FAITH 4. ON THE CATHOLIC EXPRESSION OF THIS FAITH 5. ON THE UNITY OF DIVINE NATURE IN THE PLURALITY OF MANIFESTATIONS 6. ON THE UNITY OF DIVINE NATURE IN THE PLURALITY OF APPROPRIATIONS 7. ON GOD'S OMNIPOTENCE 8. ON GOD'S WISDOM, PRE-ELECTION, AND FOREKNOWLEDGE 9. ON GOD'S WILL AND PROVIDENCE PART II The second part, on Creation, has twelve chapters. 1. ON THE CREATION OF THE UNIVERSE 2. ON THE ACTUAL PRODUCTION OF PHYSICAL NATURE 3. ON THE ESSENCE OF PHYSICAL NATURE 4. ON THE ACTION AND INFLUENCE OF PHYSICAL NATURE 5. ON HOW THESE THINGS ARE DESCRIBED IN HOLY SCRIPTURE 6. ON THE PRODUCTION OF THE HEAVENLY SPIRITS 7. ON THE APOSTASY OF THE DEMONS 8. ON THE CONFIRMATION OF THE GOOD ANGELS 9. ON THE PRODUCTION OF THE HUMAN SOUL 10. ON THE PRODUCTION OF THE HUMAN BODY 11. ON THE PRODUCTION OF THE WHOLE HUMAN COMPOSITE 12. ON THE COMPLETION AND ORDERING OF THE WHOLE WORLD AFTER ITS CREATION PART III The third part, on the Corruption of Sin, has eleven chapters. 1. ON THE ORIGIN OF EVIL IN GENERAL 2. ON THE TEMPTATION OF OUR FIRST PARENTS 3. ON THE SIN OF OUR FIRST PARENTS 4. ON THE PUNISHMENT OF OUR FIRST PARENTS 5. ON THE CORRUPTION EFFECTED BY ORIGINAL SIN 6. ON THE TRANSMISSION OF ORIGINAL SIN 7. ON THE CURE OF ORIGINAL SIN 8. ON THE ORIGIN OF ACTUAL SIN 9. ON THE ORIGIN AND DIVISION OF CAPITAL SINS 10. ON THE ORIGIN AND NATURE OF PENAL SIN 11. ON THE ORIGIN OF FINAL SIN, OR SIN AGAINST THE HOLY SPIRIT PART IV The fourth part, on the Incarnation of the Word, has ten chapters. 1. ON THE REASON WHY THE INCARNATION OF THE WORD WAS NECESSARY OR FITTING 2. ON THE INCARNATION AS REGARDS THE UNION OF NATURES 3. ON HOW THE INCARNATION CAME ABOUT 4. ON THE INCARNATION AS REGARDS THE FULLNESS OF TIME 5. ON THE FULLNESS OF THE GRACE OF CHRIST CONSIDERED IN THE GIFTS OF HIS WILL 6. ON THE FULLNESS OF WISDOM IN THE INTELLECT OF CHRIST 7. ON THE PERFECTION OF MERIT IN THE ACTIONS OF CHRIST 8. ON THE STATE OF THE SUFFERING CHRIST 9. ON THE NATURE OF CHRIST'S SUFFERING 10. ON THE ISSUE OF THE PASSION OF CHRIST PART V The fifth part, on the Grace of the Holy Spirit, has ten chapters. 1. ON GRACE AS A GIFT OF GOD 2. ON GRACE AS A CONDITION OF MERITORIOUS ACTS 3. ON GRACE CONSIDERED AS A REMEDY FOR SIN 4. ON HOW GRACE BRANCHES OUT INTO THE HABITS OF THE VIRTUES 5. ON HOW GRACE BRANCHES OUT INTO THE HABITS OF THE GIFTS 6. ON HOW GRACE BRANCHES OUT INTO THE HABITS OF THE BEATITUDES, AND CONSEQUENTLY OF THE FRUITS AND OF THE SPIRITUAL SENSES 7. ON GRACE APPLIED TO THE OBJECTS OF FAITH 8. ON GRACE APPLIED TO THE OBJECTS OF LOVE 9. ON GRACE APPLIED TO THE FULFILLMENT OF THE COMMANDMENTS AND COUNSELS 10. ON GRACE APPLIED TO THE OBJECTS OF PETITION AND PRAYER PART VI The sixth part, on the Sacramental Remedy, has thirteen chapters. 1. ON THE ORIGIN OF THE SACRAMENTS 2. ON THE DIVERSITY OF THE SACRAMENTS 3. ON THE NUMBER AND DIVISION OF THE SACRAMENTS 4. ON THE INSTITUTION OF THE SACRAMENTS 5. ON THE ADMINISTRATION OF THE SACRAMENTS 6. ON THE REPETITION OF THE SACRAMENTS 7. ON THE NATURE AND INTEGRITY OF BAPTISM 8. ON THE INTEGRITY OF CONFIRMATION 9. ON THE INTEGRITY OF THE HOLY EUCHARIST 10. ON THE INTEGRITY OF PENANCE 11. ON THE INTEGRITY OF EXTREME UNCTION 12. ON THE INTEGRITY OF ORDERS 13. ON THE INTEGRITY OF MATRIMONY PART VII The seventh part, on the Last Stage, the Final Judgment, has seven chapters. 1. ON THE JUDGMENT IN GENERAL 2. ON THE ANTECEDENTS TO THE JUDGMENT: THE PAINS OF PURGATORY 3. ON THE ANTECEDENTS TO THE JUDGMENT: THE SUFFRAGES OF THE CHURCH 4. ON THE CONCOMITANTS TO THE JUDGMENT: THE CONSUMING FIRE 5. ON THE CONCOMITANTS TO THE JUDGMENT: THE RESURRECTION OF BODIES 6. ON THE CONSEQUENTS TO THE JUDGMENT: THE PAINS OF HELL 7. ON THE GLORY OF PARADISE Áèáëèîòåêà Êàòîëè÷åñêîé èíôîðìàöèîííîé ñëóæáû "Agnuz" PUBLISHER ST. ANTHONY GUILD PRESS, PATERSON, N. J. DISTRIBUTOR DESCLEE CO., PARIS, TOURNAI, NEW YORK, ROME 1 2 Eph. 3:14-29. Like other early Scholastics, St. Bonaventure often identifies theology with the Scriptures, as both have revealed truth for their object. See his "Reductio artium ad theologiam" (to be published in Volume III of this series). 3 4 5 6 7 Jas. 1:17. Eph. 3:15. 1 Cor. 12:11. Eph. 3:17. Scripture originates from the Father of Lights, through the wisdom of the Word, by means of the Holy Spirit who inspired the writers. The readers, in turn, in order that their understanding may be firm, must receive within their hearts faith in Christ the Word, a faith given to them by the Spirit whom they receive through Christ from the Father. 8 2 Cor. 5:6. and also counts separately Ruth. Jeremia (including Lamentations). Here. length. Jn. 16 In the writings of scriptural commentators. Daniel. and vitulus in several Latin commentaries). 12:3* Cf. § 6. The matter is clarified. Paralipomena. The five legal books are Genesis.as regards the symbolical meaning of the third creature in Ezechiel's vision. and the Minor Prophets. and Baruch." a work generally attributed to Bonaventure. the Canticle of Canticles. ox (currently used in English texts. Numbers. since it counts as a separate book each subdivision of Kings. 10 11 12 13 14 This explanation of breadth. however. by a decision of the fourth session of the Council of Trent which established that Esdras would be divided into two books instead of three. and Machabees. the calf. Which of these. Paralipomena. height. did the sacred author intend to convey? It is . and Ecclesiasticus (Sirach). Exodus. 3:19. and depth is different from that given earlier in paragraph 3. the Psalms. if any. and Deuteronomy. Job. It seems quite probable that the decision to include Ruth with Esdras and Baruch with Jeremia was a return to an earlier division which the author of the "Centiloquium" had in mind. Leviticus. The position occupied in this division by the book of Ruth is not apparent. The ten historical books are Josue. Bonaventure considers these four aspects in relation to the INNER DEVELOPMENT of the Scriptures. the bull represents virility. Lamentations. Ecclesiastes. the third being replaced by the book of Ruth. Kings. The confusion is apparent in the translations of this passage. The Douay edition of the Old Testament is divided into forty-six books. Ezechiel. section 32. The five sapiential books are Proverbs. youth or springtime: three widely different notions. brute strength. there is great variety-not to say great confusion . from the viewpoint of the student who is to "explore their unfolding. and that Baruch would be included with Jeremia. The problem is worsened by the fact that the modern symbolism of these three words may be quite different from the allegorical meaning they had in ancient times. of the "Centiloquium. he considers them in relation to their EXTERNAL EXPRESSION. nor is Baruch clearly placed." 15 This division of the Old Testament corresponds to that given in part III. Judith. which make use of three different words: bull (taureau in the French "Bible of Jerusalem"). 17. since the Minor Prophets cover the twelve prophets from Osee to Malachia. To our mind. and calf (Μ•ΣΧΟΣ in the Greek Septuagint. 6:69. Esther. Wisdom. the ox. Eph. The reason is that in the first explanation. following the Vulgate bos). Esdras. Tobias.9 Rom. The six prophetical books are Isaia. Esdras. ibid. Judges. and Machabees. Comment.The ox means the wise preacher. It is this state of just souls which Bonaventure calls the seventh age OF THE WORLD. as opposed to the ass (Comment. he actually means from creation to Noe. 24). To limit ourselves to the ox alone. however. which is either strength. 20 Since the death of Christ. in evangelium Lucae. II:25. Jn. or virtue. is not an age OF THE WORLD since it occurs in heaven alone: but it is the eighth and final age OF MAN.The oxen are the preachers (Comment.the age of resurrection or glory. III: v. in fine).The yoke of five oxen represents the useless concern of the five senses for the things of the earth (Dominica decima nona post Pentecosten.The ox means Christ as a victim (Proemium commentarii in Lucam. in evangelium Lucae. XIII: 35). quoting Bede). and the fact that the historical books seem to contain many more examples of wickedness than of virtue.almost hopeless to seek an answer in medieval writings with their immense variety of interpretations.The plowing oxen are symbols of hard labor (Comment.8). in evangelium Lucae. XIV:13). in Ioannem. a state that runs concurrently with our time and that will end on the day of judgment. In the medieval mind.to which he refers in paragraph 1. . . 16:13. since man was made on the sixth day OF CREATION. . Comment. the redeemed souls of the dead are in a state different from ours. . The two main difficulties are: the double meaning of the word virtus. we find the following: . All this is no great help when we read in the present passage of the "Breviloquium": in historialibus (libris) est fades bovis propter exempla virtutis. sermo II. in evangelium Lucae. sermo I:I. 1:15ff. in librum Ecclesiastae. When Bonaventure writes that the first age of the world extends from Adam to Noe. .The ox signifies prompt obedience (De purificatione beatae virginis Mariae. the time of the creation of Adam coincided with the time of creation of the material universe. 17 18 19 Ez. The eighth age. because it does in fact coincide with a period of the world's duration. . II:102. XIV:42).The ox is a figure of the Jewish people because of the burden of legal servitude (Comment. Our interpretation "examples of moral strength" can be nothing more than a hopeful compromise. . and to Bonaventure's interpretations of it. 2:3. Jn. of all that the Father can bring forth. 33 34 35 36 37 38 Mt. Gn. 1:21.21 The logical connection between the Jewish exile and the creation of the fishes does not seem to be explained in any of Bonaventure's other works and has not been traced so far to any source. 5. Ps. 1:3. 28:12. In Bonaventure's writings. Ps. 22 23 24 25 Gn. The expression "narrative modes" seems to refer to all the modes or ways enumerated in the first paragraph: narration. 26 27 28 29 30 31 32 cf. 138:6. Jï. 16:13. 28:11. prohibition. 2 Pt. cf. cf. or again. Eternal Art means the wisdom of God as existing in the Word and applying to creation. Ps. 24:35. and particularly. 5:13*. Here Bonaventure gives no parallel for the seventh age. of all that He proposes to bring forth by His action ad extra. ibid.18-19. cf. cf. commandment. ibid. 34:2*. the perfect representative reason. within the Son. 132:2*. etc. Col 2:3. . 90:5*. ibid. Jb. 39 40 Ct. 4:2. The Latin word secure may be either an adverb, meaning securely or safely, or the alternate ablative of securis, an axe. In this second sense, the translation would read: "If a man is to make his way in the forest of the Scripture, cutting through it with an axe and opening it out. ..." It is quite possible that this play on words was intended. 41 The branches of this "intelligible cross" are represented by the vertical axis from height to depth, and the horizontal axis from beginning to end, within which all things are contained. 42 43 44 45 46 47 In other words, God is its efficient, formal, exemplary, and final cause. cf. 1 Tm. 1:17. 1 Tm. 6:3. Within His own being. This list of attributes is given in § 2. The first mode of emanation, through nature, comes about in the production of the Son. It is called "generation" in regard to both Father and Son, for the Father engenders and the Son is engendered. It may also be called "begetting," for the Father begets and the Son is begotten. The second mode of emanation, through the will, comes about in the production of the Holy Spirit. It might be called "spiration," for the Father and the Son spirate, while the Holy Spirit is spirated. Bonaventure, however, chose to introduce in the description of the second method the intransitive term "procession" as the counterpart of "spiration." So the two terms "spiration" and "procession" represent here A SINGLE MODE OF EMANATION as seen from the viewpoints, respectively, of Originators and Originated, and are therefore hyphenated; whereas they are used separately in § 4 to indicate DISTINCT RELATIONS. 48 The following paragraphs are perhaps the most difficult to translate and also the hardest to understand in the whole "Breviloquium." The two usual obstacles are present- the density of the Latin language, and the technicality of the scholastic terms- but this being a summary of a much more extensive work, the "Commentaries," so much is expressed in so few lines that it implies in the reader a much more complete understanding of the background than is available even to the cultivated mind of our time. Breaking away from the policy expressed in the introduction to the first volume - not to provide explanations of the general principles of Scholastic Philosophy-we feel that a few explanatory footnotes are in order, first concerning two terms, "supposition" and "hypostasis." The terms suppositum or "supposit" and suppositio or "supposition" are used IN THE FIELD OF LOGIC to indicate with what content a word is used. As Bonaventure himself explains, it may be used as designating an ESSENCE (God is the only omnipotent being), an individual PERSON (God is the author of creation), or an ABSTRACT IDEA (God is beyond the power of conceptual representation). On the other hand, "hypostasis" is used IN THE FIELD OF METAPHYSICS: it signifies the underlying subject within whom properties or qualities are found. Hypostasis differs from person merely in this: the person is determinate, while the hypostasis is not. The person means "this particular rational being in whom properties are found," while the hypostasis means "that rational being, whoever it may be, in whom properties are found." These explanations find their direct application in the translation of the most difficult sentence in this difficult passage: "Quinque modi dicendi, scilicet quis, qui, quae, quod et quid." Literally, this means: "Five manners of speaking, which one, one who, that which (feminine), that which, and what." Such transliteration of jargon would be meaningless. But in the light of our explanations, we may see that quis, (which one) points to a determinate person; qui (one who), to an indeterminate person, or hypostasis; quae (that which - feminine), to the concept, since it is understood to mean quae notio; quod (that which), to the concrete reality of what a thing is, or the substance; and quid (what), to the nature of what a thing is, or the essence. Hence, the translation: "Five modes of assertion, in terms of person, hypostasis, concept, substance, and essence." This is further explained in paragraph 5, where this same series is found literally in the Latin text, serving as a development of the series of relative pronouns. 49 "Transire in substantiam," literally, "to go over into substance," is rendered as "to become substantive." The meaning is that such attributes as substance (real being, thing, etc.), quality (one, true, good, etc.), relation (fatherhood, sonship, etc.), quantity (immense, all-pervading, etc.), and action (creating, loving, redeeming, etc.) cannot be predicated of God ADJECTIVELY, which would imply the presence in God of accidents: they must BECOME SUBSTANTIVE, meaning that God is the supreme Being (and not has supreme Being); that He is Oneness, Truth, and Goodness as such (and not that He is One, True, and Good); that He is the very relation of Fatherhood or Sonship (and not related - see below); that He is Immensity as such (and not immense); and that He is the Creator as such (and not one who creates). Furthermore, everything that is properly said of God must contain implicitly the fullness of His Being, so that when we say, for instance, that God is Goodness, this also means that He is, in fact, everything else besides. But since the human mind cannot conceive God, the all-perfect and simple Being, as a whole, we can think of Him only in terms of distinct attributes between which there is no real distinction, but only a logical distinction due to the weakness of our intellect. 50 For instance, fatherhood exists in the Father as an attribute of the Father, and as such "becomes substantive" by representing implicitly all that the Father is: when we say "Our Father," we refer to the whole Person. But fatherhood refers also to the Son, in which sense it is distinct from the Father and remains relation only; otherwise there would be no distinction between Father and Son. When Christ speaks of His Father, He refers to Their relationship. 51 The complete reasoning would read as follows: Some terms indicating relation may be predicated of one of the Persons only - Father, Son, begotten, spirated, etc. - and only in the singular. Others may be predicated of two of the Persons, in the singular in reference to one, or in the plural in reference to both: for instance, the Son PROCEEDS from the Father; the Son and the Holy Spirit PROCEED from the Father. Others again may be predicated of all three Persons, in either the singular or the plural: for instance, the Father is related to the Son; all three Persons are related to one another. 52 The attribute "Trinity" may be predicated of God substantially (may "become substantive"), in which case it implies all that God is, while placing the emphasis, by means of a logical distinction, upon the fact of His trineness. In this sense, "Trinity" means "God." But the same term "Trinity" may be applied to God to indicate only the threefold interrelationship between the Persons: in this sense, it is predicated, not substantially, but as a relation. Examples will show this point more clearly: "We adore the blessed Trinity" (substance). "It is in Trinity that the mystery of God's dynamic love is contained" (relationship). 53 Some light may be obtained from a passage of Bonaventure's "Commentaries on the Sentences," where he is speaking of the names of God and goes on to explain: "One manner in which attributes may be predicated in different ways is based upon a difference in the mode of being, secundum modum essendi, that is, a difference between names applying to a being which exists of itself and other names applying to one which exists by accident. And there is no possibility of attributing names to the Godhead according to this distinction, for such diversity presupposes a difference of essence between the beings spoken of. Hence, there is in reference to God but one method of predication [i. e., the substantial]. For all that is said of God is God Himself and His very substance." (I "Sent.," d. 22, a. 1, q. 4, concl.) Now, in the present passage, Bonaventure refers, not to modum essendi (the essential mode of being), but to modos essendi sive emanandi (the variations - within a single mode of being - of the facts of either existing as does the Father, or emanating as do the Son and the Holy Spirit, each in His proper way). In this second sense, says Bonaventure, there is a difference between the names applied to the Godhead. 54 We should note carefully that when Bonaventure gives, as an example of the third mode of distinction, the difference existing between goodness and wisdom, he is using these terms as substantive properties OF THE GODHEAD, and not as appropriated names of the Persons. It is true that, within the Godhead, the difference between goodness and wisdom is merely in the order of reason; but if we consider goodness to be the appropriated attribute of the Holy Spirit and to designate Him alone, and wisdom to be the appropriated attribute of the Son, then there is between these two terms as much difference as there is between the supposits, the Persons: and this would be an application of the first mode of distinction. 55 Bonaventure explains this series of names in I "Sent.," d. 22, dub. 1: "Considering the distinction of names as being threefold, we may reduce them to the following division: every name of God is either literal or metaphorical; if literal, it concerns either the substance or the Persons. But the Master (Peter Lombard) further develops this distinction, in the sense that any name referring to the one substance may be related either to eternity or to time. The personal names also may refer either to eternity or to time, but they may do so in two ways, being either appropriated, as the name Father, or common, as the name Trinity; and in this sense there are six elements to the division." Hence, the threefold division consists in this: 1) literal names concerning the substance; 2) literal names concerning the Persons; 3) metaphorical names. The sixfold division, which omits the metaphorical names, consists in this: 1) literal names of substance, in relation to eternity (God); 2) literal names of substance in relation to time (the Creator); 3) literal names of the Persons in relation to eternity, and common (the Trinity); 4) literal names of the Persons in relation to time, and common (the revealed Three); 5) literal names of the Persons in relation to eternity, and appropriated (Wisdom) ; 6) literal names of the Persons in relation to time, and appropriated (the Gift). Bonaventure explains that difference IN THE ORDER OF REASON applies to names which differ by being either literal or metaphorical, eternal or temporal, common or appropriated. The difference between the names expressing either substance or Persons is not mentioned here, because such difference is not in the order of reason, but IN THE ORDER OF PREDICATION, according to the second mode of differing. 56 57 58 59 60 That is, Christ, in that He is man by reason of the assumed humanity. cf. Jn. 14:23. cf. ibid. 1:32. cf. Acts 2:3. Here again the text is a summary of the "Commentaries," so tightly condensed as to be in some points almost unintelligible without expansion. The meaning of "both in manner and origin" is this: the dove and the tongues of fire, considered as general symbols, were destined in their MANNER to represent the Holy Spirit because the dove represents purity and perfection, and fire, the warmth of love; they were destined to do so in their ORIGIN because their symbolical meaning was concreated with their essence. Considered in this particular instance and in their particular MANNER OF BEING, the dove and the tongues of fire precisely represented the Holy Spirit because, in Bonaventure's opinion, both ceased to exist as soon as their function had been completed, and, furthermore, the tongues of fire did not burn. Bonaventure believes that they were real bodily beings, but not a real dove or real flames. He shares this opinion with Albert the Great, Peter of Tarentino, Richard of Middleton, and, in a sense, with Thomas Aquinas (S. I, q. 43, a. 7); although in another passage (S. III, q. 39, a. 7) where the whole question is elaborated, Aquinas concludes that the dove was a genuine dove. Another opinion - that both dove and fire were an illusion - is disproved by Bonaventure, who explains that they were offered to the senses for the sake of signifying something that was really present, and that an illusion would have been EXPRESSION. EXECUTION. but that when man. 45. footnote to page 49. Bonaventure's description of the universe reflects the physical notions current in his time. 3. 61 Meaning that the Holy Spirit does not beget or spirate any eternal Person." (I "Sent. by an act of free will." d. by modern standards. as do the Father and the Son. He is correctly said to see future things presently. He presently knows future things as future. 65 The meaning of the expressions "will of good-pleasure" and "will of sign" becomes clear in the light of Bonaventure's own explanation: "Therefore. Ps. a scientific analysis of physical reality. 11:33-36. Since the will of God is made known to us through what is willed. as it is not absurd to call 'understanding' both the power to understand and what is understood. borrowed mainly from Aristotle.' 1:1) . the grace of God is taken away from him. 1. by which the exemplated object obtains its final perfection. and WILL OF SIGN. ordination toward its proper end. the act of exemplating in God may be understood to consist in four elements: IDEATION. or purpose. q. so also 'will' is said of both the power of willing and what is willed. decides to oppose God's will.. or bringing about the realization of the pattern as planned.it follows that we divide the will of God into WILL OF GOOD-PLEASURE. an artistically beautiful representation of . 62 63 Cf. in paragraph five. or rational planning. 36:27.) Hence. Augustine. It is. Humanly speaking. 64 This seems to contradict a statement made in the preceding paragraph: that God knows future things as future. But in paragraph six.the equivalent of a fraud. However. and "will of sign" is the same will considered objectively in its manifestations or signs. The picture he thus presents is not. concl. This does not mean that God suddenly ceases to protect man against sin. 66 67 cf. which serves as a visible sign . while. "will of good-pleasure" is God's will as existing in Him subjectively. overshadowing these three is the INTENTION. 'De doctrina Christiana. 68 69 Rom. Bonaventure considers God in the no-time of His eternal duration: and in that sense. Bonaventure is speaking as if God were considering the future from the viewpoint of man: in this sense. a. or setting forth the pattern in an intelligible form. we should realize that. none the less.and a sign is something that makes something else come to mind when it offers itself to one of the senses (Cf. II. Cf. to the creature's conformity with the exemplary cause (secundum Deum. p.for God as an end). 1:1ff. 1. for all we know. The word status (static-ness. 5) -"There is no repose except in the supreme Good. 1.. is unaffected by his physical views. and more particularly the "incorruptible" luminous bodies. since nothing seems to oppose it. 1:14. 11:20. later. Our modern scientific vision is more accurate in many details. for it is better to doubt piously than to make imprudent definitions. In Bonaventure's writings. q. 18:1*. and of his belief that the material universe. But we must give particular attention to this: not to assert anything as certain in matters that are actually uncertain. to the creature's ordination toward the final cause (propter Deum ." text. and will probably continue to improve as time goes on. will be rewarded at the end by ceasing to move and by receiving additional brilliance." d. he goes to great pains to avoid the pitfalls of astrology. As will be noted later. I. cf. 1. . ff.. 72 MODE (of being) refers to the creature's dependency upon the efficient cause (a Deo . 14. 9. q. Gn. when he speaks of the place occupied by the saints in heaven. Bonaventure's theology." (ibid. Yet.order and harmony in the universe. he concludes: "But this we will know better when we see it. and applies also to the rational soul in the state of beatitude: Status ïîï est nisi in summo Bono (II "Sent. 2..according to God). the expression status et complementum occurs several times. it may at its best be almost as remote as this ancient poetry from an actual. chapters 3 and 5 below. SPECIES. p. prologue. a. The wisdom of Bonaventure's position in these matters is clearly shown in a passage where. 1. the condition of attained repose) indicates the ceasing of accidental motion. 5. This whole idea is based on the teachings of Aristotle. of course. q. he concludes: "We might hold this third position as probable. It is understandable only in terms of his cosmology. Ecclus. conclusion) And. a. Cf. 1. 70 71 Wis." a.by the power of God). full vision and understanding of what time and space contain." The word complementum refers to the superadded brilliance or glory which both heavenly bodies and human souls receive in their final state. 73 74 75 76 77 Gn." (II "Sent. in fine). after discussing the nature of the "waters" that are above the firmament. ORDER. II "Metaph. 2). The basic points are the following: All material beings are composed of the four elements. active). II "Sent. There is opposition between the elements because of their natural differences. p. Because the planets are heavenly bodies." These elements constitute the lower nature. In minerals. they participate in some way in this heavenly harmonious power of light or quintessence. each of which has its characteristic quality. as Bonaventure has it. chapter 7. but to the heavenly. passive). means little more than "possibility of mutual active/passive action. q. 1:1-2. water (wet. following Augustine. 79 80 81 82 83 2 Cor." which correspond more or less to our notion of individuation. the individuation is merely accidental. 1:2.78 This whole theory is so remote from contemporary notions that it is hard to grasp. It is sometimes called "light. 12. not to the lower nature. prologue. passive). in itself. active).. Bonaventure. Septuag. 87 KNOWLEDGE OF DUSK: that knowledge by which a rational being knows an object in itself through the species. air (cold. is darkness. Cf." or fifth essence. This reconciling element belongs. 1:5) . Plants cannot be so easily divided: they would generally die. Ecclus. They can be reconciled (brought together in harmony) only through the influence of an element which in itself is free from opposition because of its own perfection." at other times "quintessence. 1. the production of each category of creatures and the final day of repose . therefore.brought about a corresponding progress in the rational illumination of the pure spirits and in their affective conversion to God. animals cannot be divided at all (at least in the medieval conception). and these differences result in interactions that depend on their active or passive quality. and it is as such that they have an influence on physical bodies. Every creature. 5:1. Here. while God alone is light. and the idea of dividing man is unthinkable. (Cf. Gn.the other four essences being the elements themselves. Gn. since any piece of rock may be broken into smaller pieces of rock of the same nature. 9. earth (dry.that is. 18:1*. cf. assumes that each of the seven days of creation . of "equality. The action of this heavenly power may lead to different degrees of harmony or. (Jn. These elements are: fire (hot. Opposition." d. our author yields completely to his trinitarian bent: he manages to cram the notion of triplicity eight times into a single grammatical sentence. a. 84 85 86 Cf. and is predominantly either active or passive. Ez." to which the Colossians seem to have given precedence even over Christ. 92 93 94 95 96 97 Gn. 2:7. fire or vapor to smell. 2:4-23. the footnote to the Confraternity translation confirms the opinion that St. 90 91 Jn. which Bonaventure supports with a quotation from Denis Pseudo-Areopagite. KNOWLEDGE OF FULL DAYLIGHT. Paul condemns the worship of intermediate beings. seems inconsistent with the Epistle to the Colossians. the second is based on the nature of the rational soul. Although what St." which comprises the whole luminous nature with its spheres. . cf. ibid. 8:34 Two early codices contain the following explanation: The earth corresponds to touch. This idea of God's indirect action upon man through intermediate beings (pure spirits). indicates the highest possible degree of knowledge. where St. 1:4). and not undue belief in their action. Although it might be said that this text refers only to evil spirits. the first condition is universal. 145. water to taste. 2:17. the Wisdom of God. or Eternal Art. 1:28. he clearly states that in Him [Christ] dwells all the fullness of the Godhead bodily. the "elements of the world. 1:14. the third is moral. Paul condemns there is the excessive worship of these beings. corresponds to the sense of sight. Then he writes: Disarming the Principalities and Powers. 98 Gn. 36:27.). we may become partakers of the divine nature" (2 Pet. Gn. while the fifth essence or "quintessence. not through angels. air to hearing. and in Him who is the Head of all Principality and Power you have received. which is mentioned later. Here.KNOWLEDGE OF DAWN: that knowledge by which a rational creature sees an object directly in the Word. Paul referred to all spirits: "Through Him. He displayed them openly. in the Second Person. 5:13. corresponding to the vision of God face to face. 2:9*. and he continues by listing the benefits Christ has bestowed directly upon man. 88 89 Heb. Ps. leading them away in triumph by force of it [the cross]. in the act of creating. that is. (See p. Ap. 1:3ff. . 29:46 and 31:48. By saying that disorder "went down to the bottom.) In both instances. We should supply some such transition as: "Now. In Bonaventure's writings. There is here an amusing logical circle: Bonaventure states that the tempter was permitted to take a serpent's form because of its being a symbol of cunning and evil. the creature may be known in three ways: in the eternal Art.. 5. which is first said to be good. 1 Jn. the three powers could be more clearly called the AGGRESSIVE. 8:16-20. he is quoting Augustine. p. and the INTELLECTIVE. The classical Scholastic division of the powers of the soul into the irascible. in the created mind. or the creature itself: And it was made (Factum est). page 101. part II." II. Accordingly." Bonaventure indicates that concupiscence of . Freedom of the will. and in itself. the "irascible appetite" is that power by which the soul seeks to defend what it has and to overcome opposition in the obtaining of some desired object. 3:6. the concupiscible. and the rational is much easier to understand when the technical terms are replaced by others more familiar to the contemporary mind. chapter 11. But he fails to realize that if all serpents suffer from this aspersion. 2:16. and § 2 in fine. 3:1. "De Genesi ad litteram. the will. Hence. Meaning that disorder began with the highest faculty. Gn.99 Bonaventure refers to this same triple biblical expression in his "Journey of the Mind to God. 104 105 cf. the execution as intelligible to the created intellect: God made it (Fecit). 106 107 108 109 cf. p." (See volume I of present series. 3:3. and also of those who claim it is entirely good. the AFFECTIVE. and the end result. Gn. 100 101 Cf. In the accounts of creation. 10." 102 103 Gn. This results from extreme condensation of style. the "concupiscible appetite" is that by which it tends toward the desirable object. is now explained to be neither entirely evil nor entirely good. it is mainly because the Bible teaches us that a serpent was responsible for the fall. the "rational appetite" is that by which it seeks to obtain knowledge of the intelligible object. Cf. we must hold that. there are three phases: the planning in the eternal Art: Let it be (Fiat). and went down to disturb the harmony of the senses. IV.. 71. 4. to answer the objection of those who claim that free will is entirely evil. p. 120 Ecclus. 2). 1. II. ad 7) Thomas Aquinas does not make this distinction. 1. cf. 116 117 Cf. a. q. It is interesting to note that Bonaventure. Eph. Gn. woman). but by Fulgentius. an act motivated by pride. 118 119 Jas. chapter 11. Yet. q. 2. part II. 81." q. see footnote on pages 271-272 of this volume. II. seemingly concludes that Eve sinned through the "masculine" principle because she willed the act formally. man). 110 111 112 113 114 115 cf. thesis) For a fuller comment regarding teachings on this subject. and spiritual in essence. In this he disagrees with his master. The Church presently teaches that infants who die before baptism do enjoy perfect natural happiness. while Adam sinned through the "feminine" principle because he was more intent upon the sensual purpose than upon the act itself. 1 Tm. ibid." la Ïàå. 3:7. a. applying this system. 2:14. 24. he seems to imply that. Bonaventure exposes the same theory elsewhere: "Original sin is a consequence. I7ff. and not to be identified with it." d. He thus avoids the mistake of several medieval and a few recent theologians who believe that original sin is sexual in essence. although original sin was not sexual in essence. Alexander of Hales. and rationality "masculine" (rendered by vir. not by Augustine. 1:14-15. He. q. d. preceding paragraphs. 1. 24:10*. 14. 10:15*. II "Sent. a. clearly sees in it an act originating from the superior powers by which man is distinct from animal.. arguing that the senses must be subject to reason as Eve was subject to Adam. (Cf. Scholastic and modern. 2:3. 3. Early theologians often called sensuality "feminine" (rendered here by mulier. not of the conjugal act as such. ." ("Summa theologica. a.the flesh is a disorder consequent upon original sin. 1." ("Quaestiones disputatae. chapter 5. This statement was made. p. Ps. the sex relationship was essentially vitiated by it. in most of his writings on matters of sex. on the contrary. but of the lust attached to it. but teaches merely that "the first sin of the first man is transmitted to his descendants by way of origin. 14. 2:5. or in the case of Luciferian pride. After quoting Augustine. The capital sin of ENVY implies two notions: resentment toward the neighbor on account of his success. The repetition in our translation of the word "pride" as being the source of actual sin. In the three cases. Mt. there are nuances of meaning. Bonaventure changes to the order of . is the general tendency to further one's immediate good through one's own means without consideration for the will of God. SLOTH is to be understood as lack of relish for spiritual goods and apathy in their pursuit. Thomas Aquinas. Holy Spirit/ goodness. Jn. 1:3. 12:32. Phil 2:7. Ps. however. and also one of the temptations of the world (the pride of life) is justified by the use in the Latin text of the single word superbia. 125 126 127 128 129 130 131 Rom. corresponding to imitation. Tm. Jn. Bonaventure provides the metaphysical foundation for the difficulty of the work of restoration. From the order of the Persons of the Trinity (Father/power. Pride. and inordinate desire for his goods. and love)." thus reserving pride in its specific sense as the source of all sin. 1:17. 2:16. following Gregory. it is excessive attention to temporal honors and glory. Bonaventure's explanation considers envy in this secondary meaning. Son/wisdom. one of the capital sins. 24:10* cf. 1:28.121 122 1 Jn. it is the exaltation of self over neighbor. 113. as a capital sin. 1:17. however. identifies this temptation of the world with the first capital sin. See footnote p. 132 133 134 cf. as the source of actual sin. to equality with God. knowledge. and as a temptation of the world. 71. which he calls "vainglory. 123 124 See footnote p. Phil. The idea that a created being could have acted in some way for the salvation of mankind seems strange to the modern mind. men.succession in time. The play on the word "Mediator. a secondary being. but would act instantly. in this miraculous event. as Bonaventure explains. 1-2. however. Paul strongly opposed such a notion (see footnote to p. but 2) that as regards the formation and distinction of its members. 142 143 144 141 Gal. is definitely weak. probably by the same theological reasoning. below God but above man. These notions coincide with many medieval representations of the Annunciation. 5. (See. cf. several French editions of the "Book of Hours" and the Flemish "Merode Altarpiece" recently acquired by the New York Metropolitan Museum for the Cloisters. responsible for creation. In III "Sent. but an echo of the Platonic notion of the Demiurge. but it was revived in the works of the Gnostics and condemned again by the Church. 139 140 138 cf." a.. where a tiny. and C) because as soon as Mary gave her consent. 1:20.) Byzantine icons of the Mother of God (Theotokos) have the Child in a circle representing the womb. knowledge. it was perfect from the instant of conception: A) because it was fitting that Christ possess THE WHOLE of human nature from the beginning. The angels properly so called are not saved by men. she became the Mother of the whole Christ. for instance. 135 136 137 Jn. q. 3. God's power would not be restricted to the successive action of nature. B) because. not as a necessary bond between the Divinity and the flesh. love. but. 2:7. St. since Christ is fundamentally the Mediator between God and men. constitute in a sense a tenth angelic choir. but. Col. This means that the created soul of Christ acted. elevated by the grace of Christ. . 1:14. 94). perfectly formed human being (homunculus) is shown coming down upon a beam toward the Virgin Mary." interpreted here as one who came between two groups of men. the body of Christ was brought to completion gradually. the Child is beyond infancy. Num. 4:4. Bonaventure gives the explanation 1) that as regards its bulk. but as a fitting intermediary. 32:25. It is. and imitation. so that the schematical pattern appears thus: Christ is both God and Man. Mt.2l:9. 161. In the order of nature. As living on earth. 7." potentially infinite in number. He knows through the intellect and through the senses. Mk. seems to be a better reading. this refers to the "possibles. sacraments. See footnote p. 9:5. in the light of the second paragraph of present chapter and of the first paragraph of chapter 10. Ps. I Cor. 153 154 cf. 156 157 158 155 Heb." and "grasps". He is both in the state of beatific vision. The first two methods of knowledge consider Christ in His eternity. He is under the influence of both grace and nature. 16. the brackets show their logical relationship. In order to understand how this series of oppositions introduces the explanation that follows. 1:14. The words in small capitals indicate the five ways in which Christ is able to know. and living on earth. 11:9. Jn. 6:15. See footnote p." q. Rom.145 146 147 148 149 150 151 152 Phil 3:14. and therefore the verbs are in the past tense: "knew. As explained in "Quaestiones de scientia Christi. and therefore the verbs are in the present tense: "has. page 174. which." "understood. the last three consider Him in His historical humanity. 174. we should realize that each opposition is a development of the last term of the preceding pair. 5:8. which the created soul of Christ knew only by an act that EXCEEDED the natural powers of such a soul." and "perceived." . 83:8* See footnote. As Man. conclusion. Several codices have sacramenta. 19. 1. 1 Tm. q. 3:16. and the rites of Passover. 1 Jn. Lk. ibid. and the Holy Eucharist.. or through "the sacraments of faith. Rom. 1. Ps. a. by going down to hell. 3:24. 26. 2... 2. a. a.159 160 161 162 163 164 165 In the Latin. delivered the souls of those who were justified "through living faith" as such. . d. 1 Cor. q. and Holy Eucharist (cf. stola. 26:39. Is. 22:42. 26:39. ibid. ibid. Rom. and that these prefigurations. q. he also lists as sacraments of faith Confirmation (cf. q." cf. Such expressions as "through living faith or through the sacraments of faith" may sound very good but certainly convey no clear meaning: hence a mere verbal transposition is insufficient." Baptism. There is here a classic instance of the difficulties of translating medieval Latin into English. 166 167 168 169 170 171 172 173 Mt. 53:12. 29. Mt. The term viator. "the robe of immortality. if not accompanied by an explanatory note. 1). 2:5. 2. although imperfect. d. which we may assume to be purification. he believes that all the sacraments of the New Law were prefigured in the Old. the wayfarer or pilgrim. Phil. is contrasted here with comprehensor.. 2). the possessor or embracer." d. expressing the state of one who enjoys the beatific vision. 2:7. circumcision. 8. then. 3). 1). Furthermore. or their Old Law prefigurations. were effective to a certain point (cf. 8:32. 15:54. Is. 15:2. IV "Sent. a. Bonaventure himself explains that the sacrament of faith par excellence is Baptism (cf. Christ. 26:22. Confirmation. 11:8. by which the soul is an image of God. but to the souls of the just who were awaiting the merits of Christ and the opening by Him of the gates of heaven. See footnote p. fruitio means the enjoyment of a good as an absolute end. and propter Deum. In scholastic writings. Ps. cf. 1 Cor. see p. this means. 15:4. cf." For note on limbo. 175. Again. Lk. they mean. will be restored to their former perfection as they were originally BROUGHT FORTH BY GOD. Hence. Mt. and has God as an end. Jas. and restored to meriting the reward since they are now fit to enjoy GOD AS AN END. 7:7. not that they cannot be enjoyed. Gn. or to "baptism of desire. 1 Cor. not to the souls of the damned. restored to righteousness since they now CONFORM TO GOD. When medieval writers indicate that created goods cannot be the object of fruitio. 12:8-11. the rational faculties. but that they cannot be sought finaliter. This refers obviously. not that all souls in the state of mortal sin were restored to the state of grace. Ap. meaning that grace is brought forth by God. 22:1. 3:24. 186 185 184 cf. 1:17. 67:19*. but that restoration to grace was offered by Christ to all the sinful souls who would repent and make use of His merits.There seems to be no reference here to salvation outside of the Church. . conforms to God. This corresponds to what modern theologians would call actual grace. 71. as sources of absolute delight. 15:2*. 176 177 178 179 180 181 182 183 175 174 Ps. It applies to an individual act and disappears with the completion of this act. secundum Deum. The inpouring of grace is a Deo. whereas sanctifying grace remains as a state. However. but charity disappears completely. impedimenta symptomatum. The reader would expect instead. 1 Cor. As explained in paragraph 6 below. the difficulties of the after-effects. which had been related to the gifts (and not mentioned again). after a mortal sin has been committed. It is. meritum digni. even he who is so subtle in discovering relationships between opposing series seems to have despaired of finding a logical link between the seven virtues and the seven vices. Gn. in the sense that God always remains faithful to His promises. 113. are overcome by the habits of the virtues. cl. which. the Latin has obliquitates vitiorum. these virtues are nowhere paired with opposite vices. in the preceding chapter dealing with the habits of the virtues. in both places. but on God's benevolence alone. 191 192 193 Rom. and is A JUST TITLE (to a reward). 4:7. Apparently. Meritum digni is a disposition toward something essentially required by the nature of the subject. Bonaventure does not refer here to any particular act (for such are performed with the assistance of actual grace). 2:5. 11:2-3*. not on any right. 15:1*. but AN APPROPRIATE FOUNDATION (for a favor). all the other virtues continue to exist formlessly.187 188 cf. since charity itself is the form of all virtues. but remains short of its perfect fulfillment. In other words. 194 195 196 See footnote p. then. as one would have expected from Bonaventure. Is. Having failed to . It is founded on divine justice. Both here and in the beginning of the next paragraph. Bonaventure has indicated here three categories of merit: meritum congrui. and meritum condigni. 189 190 1 Tm. it cannot exist without a form. Meritum condigni is a disposition toward something completely fulfilling the subject. but to all the future acts of a life influenced by sanctifying grace. as indicated in this same paragraph. and hence is not a merit properly so called. It is founded. It is founded on natural justice. Meritum congrui is a disposition toward something that fits the nature of the subject. the deviations of the vices. 9:16. AN ABSOLUTE RIGHT (to a reward). justice/envy. that is. Contemplation is merely the highest level of intellectual activity by which the mind beholds the truth." In a play on the word "arcanum. Lk. This intellectual contemplation. this natural contemplation of the truth is the contemplation of something innate and absolute that is not founded upon sense experience.have gone on to establish the following relationships (the first pair of which seems hard to conciliate): faith/ gluttony. In the terminology of Bonaventure. 197 198 199 See footnote p. charity/lust. 203 204 205 202 cf. The Falcons' Wing Press. and union (perfection). in the writings of our author. of increasingly high level. Victor. (Thomson-Muses translation. for in paragraph 3. The reason seems weak: the beatitudes are seven in number when considered in the order of gradation. illumination. broad at the bottom but only one cubit wide at the top. temperance/pride. The fact that Bonaventure did not draw this final parallelism shows precisely at which point he refuses to submit to an artificial frame.7:11. is not mystical union (which begins only beyond this point) but is the summit of the natural operation of the mind.) This. Septuagint: In building the ark thou shall narrow the breadth and finish it above at a cubit. 113. Bonaventure. Since he parallels virtues with gifts in § 5. quoted with permission.gifts . Bonaventure's philosophy is basically Platonic and Augustinian. closed) contemplation is likened to the "ark" of Noe. This last stage. represents contemplation rising from a broad platform of knowledge to the understanding of the oneness of God. and not eight. Phil 2:15. et sic arcanum contemplationis a lato consummatur quasi in cubito. 200 201 Wis. 1:79. beatitudes. as it would have in the present. 6:15-16. that is. by eliminating the middle term . prudence/anger. in Bonaventure's mind. the word "contemplation" does not have any connotation of a supernatural activity. Since. states that it is wisdom which helps in overcoming lust. secret.link the vices with the virtues which specifically oppose them. hope/covetousness.. he might." (hidden. Cf. he now links them with the gifts. again. fortitude/ sloth. is always preceded by what he calls the "hierarchizing of the soul". the supreme level being . " . Hugh of St. its setting in order by way of purgation.. There is here an apparent lack of logic. Augustine. and others before Bonaventure had held that there were seven. however. above. Gn. pairing the gifts with the capital sins. 9:13. . 3 Kgs. 36.5:22f. 1. 5:16. Indeed.peace. Prv. 5:22f. 1 Pt. (Cf. etc. 1:1. Gal. Gal. cf. gifts of the Holy Spirit. 28:12. 5:3ff. 10:18. 19:21. Ct. cf." d. Osee 6:6*. Mt. Mt. These same authors do admit. because of the medieval obsession with the symbolism of numbers and the scholastic fondness for symmetrical developments. 215 216 217 218 219 220 221 222 cf. Mt. or capital sins. Jn. Ps. 20:28. scho. that in the order of essence the beatitudes are eight in number. III "Sent. vices. 1 Tm. 12:7. q. 1+2 + 3 + 4 + 6 amount to 16. cf. 13:1. 1 Jn. 24:10*.. 6:10. and the suffering of persecution for the sake of justice being an annex or introduction to this highest state. Phil 4:7. Jn.) 206 207 208 209 210 211 212 213 214 Cf. 1:14. however. 1:12. The number 12 is called a "number of abundance" because the sum of its possible multiples amounts to more than itself. cf. Gn. they reduce the beatitudes from eight to seven by a trick of logic in order to make them conform and compare with the sevenfold series of the virtues. Yet. cf. The reason why "the reward of the fatherland" is mentioned here before "the merit of the way" is that. Jn. cf. 16. Concerning the supposed authorship of each individual apostle. whereas the understanding of truth "as it exists in the assumed humanity of Christ" constitutes the merit of the way. in Bonaventure's mind. But the attribution of actual authorship to the twelve apostles . This apparently refers to the species of the Holy Eucharist. There seems to be no doubt about the substance of the Creed being of apostolic origin. a live stone. 41:1. 228 229 230 231 2 Cor. 207. not an altar. 2:4). 22:40. Jos. Incidentally." in Pt. Heb. Mt. 1:3*. 232 233 cf.each apostle being supposedly the author of one article . . the understanding of truth "as it exists in its own proper nature" constitutes the reward of the fatherland. Ct. these boulders were used to erect. Ps.is no more than a pious legend which began in the sixth century and was perpetuated by later religious writers. see footnote p. meaning a stone or gem taken from the bedrock and cut to fitting shape (cf. "Commentaria. 10:5. 138:11. 1:31. 1:1. 4:2ff.2:17. Bonaventure seems to oppose the "live" stone to the "dead" boulders taken up from the riverbed in the Old Testament story. 1:13. 234 235 236 cf. cf. The Latin has lapidem vivum. Gn. Cornelius a Lapide. but a monument at the site where the Twelve Tribes had passed the Jordan.223 224 225 226 227 Ps.Ap. Àð. 1:3. 1:17. cf. 31:18. The charismatic favors . cf. chapter 8. 2 Cor. Rom. Perhaps.This enumeration omits the created pure spirits." 238 239 240 241 242 243 244 245 246 247 248 249 250 251 237 cf. Acts l5:10. 17:22ff. 22:40.whose number has been contracted here from nine to seven . Mt. 4:24. they were included in the category "neighbors. 1 Cor. in Bonaventure's mind. 19:21. 3:6. 11:30. 8:26. This is more understandable than that they should have been mentioned at all. Meaning dutiful and reverential love.and furthermore. cf. Ex.are not mentioned in the development that follows. cf. cf. Rom. 252 253 254 See part VII. 1 Jn. Gal. their inclusion would have ruined the sevenfold pattern by adding an eighth category to the series. Ps. 15:28. 2:16. Mt. Jn. Jas. They are not conditions of salvation . This is a surprisingly negative and limited view of the sacraments on the part of an author so generally ample and positive in his interpretations." They are certainly included among the "other beings which through Him are made fit for beatitude. 31:18. . Mt. 8:15. cf. Ex. 118:164. 9:15. page 8. IV "Sent. Bonaventure believes in the existence of sacraments in the Old Testament. 260 261 262 Ct. q. Heb. 6:10. 1 Cor. Jn. before the incarnation. the remedial is not the sole effect. 5:32*. 2. 1. 263 264 cf. 1. as occurred in Baptism." 267 268 ibid. 14:6. cf. that He received it not in rem (in the thing itself). See Prologue (2). Eph. 4. 9. As Bonaventure explains below. To us. not of the real presence of Christ in the Eucharist. to say the least. it may be said that there existed. . a. It is unthinkable that Christ would have received in fact His own Body and Blood. Once again. Christ received the Eucharist "sacramentally" but not "spiritually".. those who come unworthily are deprived. 271.255 256 257 258 259 This implies both historical variations and numerical variety. but without union in the Mystical Body. 1:14. we place increasing stress on the transforming and elevating union brought about by the reception of the Body and Blood of Christ. prefiguring those in the New.. In that sense. particularly footnote p. seems artificial." a. On the Length of Holy Scripture. but we should remember that Bonaventure is considering the sacraments under their remedial aspect. Bonaventure answers this objection by stating that. sacramental graces corresponding to penance and procreation. but of the healing effect of that presence. 1:24. (Cf. conclusio. He makes this point very clear in IV "Sent.) 265 266 Jn. See chapter 13. we have here an example of a systematic parallelism which. and that the reason for his receiving the Eucharist at all was to induce the disciples to partake after Him of this astounding Food and Drink. The last three examples may appear to us as actually inaccurate in their excessively negative approach. q. conclusion: "The wicked really partake of the Body of Christ." d. Such a view of the sacrament of Matrimony seems characteristic of most Scholastics. 1:17. cf. Jn. the explanation that follows seems to apply.269 270 271 272 273 cf. the sin of one man will. he refers to those who disagree on matters of dogma but who fully believe in the seven sacraments. In the case of sacraments requiring Orders. 2:1ff. Holy Eucharist. as explained at the end of the first paragraph. including laymen who are not ordained. Lk. cf. 1:9. cf." since he is referring to the ministers of the sacraments. A further difficulty concerns the phrase "those within the Church or outside it." The logical sequence would seem to indicate that this refers. 6:13. .11:24f." he could not possibly mean "the relative dignity of sacramental Orders. Bonaventure certainly knew that the parties to a marriage are the ministers of the sacrament of matrimony. We have here just one more example of Bonaventure's condensed style which takes much for granted in the mind of the reader.Mt3:13. Mt. cf. to the spiritual state.26-29. Hence. Acts 1:5. Mt. cf.Mt. Mk. "the dignity of order" should be understood to 276 . we should not confuse them with members of many sects of our times who reject most of the sacraments and have no valid Orders. cf. one man's sin might hamper the salvation of another. Mk." or "both the faithful and the heretical"? In the development of this point. Orders. but of the ministers. 22:19.. . 28:19." Furthermore. Mt. "hamper the salvation of another. 20:22f. When Bonaventure writes in the following sentence that the "heretical" may be the ministers of valid sacraments. Mk. but to the recipients. page 239. 11:23-25. Mk.4:17. so far. Does it mean "Both those in the state of grace and those in the state of mortal sin. Hence. 12:24f. for Bonaventure writes later: "If the administration of the sacraments were reserved to the virtuous . it seems again that "those within the Church and those without" refers. 1 Cor. 3:13. cf. 10:2-12. On the other hand. there seems to be no clue to indicate the meaning of the phrase itself. he refers to those heretics who possess valid Orders. But if the effect of sacraments conferred by "those without" is suspended. while the priest is a witness conferring a sacramental blessing. When Bonaventure writes here "the dignity of order. 19:13." The explanation of all this may be hidden somewhere in the depths of the Commentaries. Lk. not of the recipients. This should read: Baptism. 16:15. but to the ministers. it has not been found. 1 Cor. 14:22-25. not to the recipients. for this is the teaching of the Church since its early days. 28:19. 3:5. Jn. 274 275 cf. 1:9. Jn. cf.. 22:14:20. Mk. not to the ministers. Jn. in fact. 26. the present division into three categories seems artificially made up for the sake of symmetry. It seems surprising that Bonaventure should here disregard the fact that the vital function of Orders is to give the powers of consecration and absolution to the ordained. The word "Amen" is not found in present-day rituals. Baptism. 8:12. priest. Gn." there is no way in which the stated order could be accepted. . and layman. 243. Mk. cf. This strict division indicates that the notion of the lay apostolate was entirely foreign to the medieval mind. cf. Acts 2:38. 1 Cor. 284 285 286 287 288 289 290 291 292 283 cf. I6:18f.244. See Bonaventure's own text. is relegated to the last category. The word "Amen" is not found in present-day rituals. we have "the order of dignity" (see page 239). Likewise. See footnote to page 200. cf. Col 1:13. ibid. 277 278 Ps. Mt. 2:8 cf. 279 280 281 282 Eccl 9:1.mean the relative rank of bishop. 19:5. By "matter" Bonaventure means here: that which is effected within the framework of identical circumstances. since the first and fundamental sacrament. 73:12. 28:19. The greatest sacrament being undoubtedly the Holy Eucharist.. 12:30. It is possible also that "the dignity of order" is merely an erroneous transposition. 15:4. cf. pp. 1 Òò. 16.10:48. "as being least. cf. 1 Cot. 1:5. for in the development. 11:29. 10ff. Mt. Heb. and the sacrifice of blood means the complete sacrifice of life. for unconsecrated hands should not touch the holy oil. cf. The order should have been "conferred and received." as in the development which follows. it consists. However: 1) unlike Confirmation. 294 295 293 1 Cor. since the reception is dependent upon the conferring.. ''adults" should be understood as meaning those who have attained the age of reason. 5:15. . This is My blood. and not vice versa. which pertains to the priest. 3) some authors claim that it may be administered by simple laymen: this. As the author explains in paragraph 5 below." and implies the following line of thought: Extreme Unction would seem to be reserved to the bishop. .the latter alone is retained.the subjective capacity of right judgment. Bonaventure is not denying the fullness of the sacrifice of the incarnate Word. Mt. In the Oriental Rite.. Canon Law prescribes tonsure where it is not in contrast with local customs. its administration is entrusted to all priests. reserved to the bishop. not in an imposition of hands. but in an act of healing. In this whole passage. it is generally administered to infants immediately after Baptism. being "capable of venial sin. . however. 2) since there is the risk of not obtaining immediately the service of a bishop. cf. 1:21. the Latin has sometimes "discretio" and at other times "distinctio." Furthermore. 11:29." this dense passage is a summary of a complete article of the "Commentaries on the Sentences. 296 297 The rules for the administration of Extreme Unction are at present slightly different." 298 299 1 Tm.By restricting the offering to the body and blood of Christ." Of the two possible interpretations of each word . 2. Bonaventure mentions no age limit. The Revised Baltimore Catechism No. in fact. blood is taken to be the seat of life. indicates that Extreme Unction also procures the remission of mortal sins when the sinner had at least imperfect contrition before falling into unconsciousness. Note also that this condition is 304 303 302 . since its matter is oil consecrated by the bishop. Since Confirmation does not absolutely require a rational act on the part of the recipient. in ancient writings. The preparatory state of psalmody no longer exists. 2:5. Question 446. is not the case. . As so often happens with the "Breviloquium. but merely employing the words of the institution of the Sacrament: "This is My body. 1:9. and the objective quality of being set apart . it may be conferred upon infants. 300 301 Jas. 15:5. 10:l8ff. the word "concupiscentia" standing for both lawful sexual desire and its sinful distortions. that of enlightenment. (Cf. a.the distinction is not made. 3 Kgs. chapter 1. to the Reader. both being seven in number and both rising to a culmination: the sacramental grace. while "words concerning the present" refers to marriage. Ps. and the Deacon. Several passages of Bonaventure's writings indicate his belief that. See part I." d. Cf. chapter 1. In his "Commentaries. footnote p. 305 306 cf. chapters 9f." Bonaventure himself admits that such a division is artificial since it corresponds to no intrinsic characteristic of the different minor Orders. of the seven sacramental graces dispensed by the ordained priest and the seven stages of Orders." vol. 28. Bonaventure's list is expressed in Latin verse. to the Holy Eucharist. and in their eagerness to adduce every possible argument in defense of their position. He is in accord with many Scholastics who. and the Orders. and its abuses brought about by concupiscence. q. This lack of distinction necessarily leads to the contradictory statements which follow. 307 308 cf. were not always immune to the Manichean notion of the wickedness of the flesh and goodness of the spirit. and Anselm. Alexander of Hales and Duns Scotus. 1:5*..for instance. The expression "words concerning the future" refers to betrothal. 1. there was something intrinsically evil in the union of the sexes and even more in the pleasure attached to it. IV.. and the Exorcist. The teaching of those whose main purpose is to extinguish the flame of passion cannot be . part II. Genicot and Salsmans.the first to be developed below. in this matter. 309 310 "Consummated as a single Order" is again reminiscent of the Ark of Noe. conclusion.) The list of impediments is slightly different since the Council of Trent. that concupiscence must be both satisfied and healed. These Fathers were mainly concerned with protecting the chastity of religious novices. 201. 1. good in itself. The function of cleansing is attributed to the Porter. "Sent. Even in some modern manuals of high reputation . the Sub-deacon. each to each. were content to base their opinion on such writers as Basil. on the other hand. This implies no formal pairing. Gregory. to the priesthood. part III. Augustine. "Institutiones Theologiae Moralis. seem to be the chief early theologians to make a clear distinction between the sexual act. the Acolyte. 2. after the fall. 312 313 314 311 Ecclus. no. 497. but merely an indication of a general parallelism. differs in wording from the usual forms of the Creed. the intense pains of purgatory remove their clear awareness that they are not in hell. Mt. 319 320 321 322 323 324 cf. This does not contradict the statement made in paragraph 2 above. producing in them any fear that they might be there." (IV "Sent. 19:6. 317 318 cf." The idea is that. 19:16. and corresponds to affinity. 1 Cor. It is they who point to the dissenting voices indicated above. venial sin does not deprive the soul of sanctifying grace. The expression "union of the sexes" means here that a consummated marriage gives rise to impediments as regards the spouse's blood relations. The Quaracchi editors are well aware of this. Ap.. 2. a." merely means that for one who is betrothed it is against justice and decency to marry a first degree relative of his or her affianced as long as the betrothal agreement holds. Bonaventure links distortion and purification. 5:10. cf. According to the Baltimore Catechism. Mt. 2 Cor. 31. Ap. 16:27. q. Mt. 13:8 etc. "breach of public honesty. In the development of this thought in the same paragraph. Catholic Encyclopedia. Cf.considered the best source for a balanced study of the ethics of sex. 25:3lff. The last impediment.) 315 316 Mt." d. 1. without. 325 . The expression "distortion of the divine image" as referring to venial sin means a slight disordering of the soul in regard to its proper end. under the topic "Sin"). Their general conclusion is: "It seems that such (Bonaventure's) teachings are consistent with the doctrines of the Fathers and of the Scholastics concerning the use of Matrimony . 13:12.doctrines which are somewhat more severe than those now currently taught.-12. through our Lord Jesus Christ. indicating his belief that venial sin brings about some kind of stain. The statement that God the Father shall judge. This does not seem to accord with contemporary thought (cf.22. that "they may at times be unaware of it. for that. scholion. by depriving the souls of the consciousness of the place in which they are. Now that the number of the elect is completed. below). 2:5. Lk. See IV "Sent. 5:20. incorruptible by nature and thus eternal. 21:18. The light of the moon will be like that of the sun and the light of the sun will be seven times greater). 333 334 335 cf. may reach the perfection of immobility. their remaining debts. 11:20. and other heavenly bodies which he thought to be incorruptible . cf. the heavenly bodies. act as proportionate barriers to the full operation of the suffrages." d. as soon as time comes to an end. Gn. thus. chapter 6. 4:13. by receiving repose (see paragraph 7. 7:1ff.5:29. 24:29..Jn. 331 332 cf. then. however. Mt.meaning the sun. 336 337 338 339 340 341 Eph. moon. 2. 4:13. cf. part I. cf.Spiritual goods in general are not diminished by being portioned out. The Quaracchi editors seem to forget that Bonaventure attributes this sentence to Augustine. 2 Pt.5:17. The idea seems to be that their motion had been the measure of time. 24:29. 327 328 329 330 326 cf. n. Cf. Mt. . ibid.Wis. encompassing the centuries during which men had lived on earth. Wis. Lk. Bonaventure believed that the "bodies of the universe". q. "The City of God. Suffrages. a. 4. 3:6ff. 1.7:31. have a specific value applicable principally to the chosen beneficiary. lesser or greater. 47..would be rewarded first by receiving added brilliance and glory (which theory is based on Isaias 30:26. cf." chapter 20. 21:26. Wis. Eph. As to other souls. the motion of the heavenly bodies must cease. 1 Cor. 3:12ff. Dn. also text. Rom. and to His physical stature. Soph. 13:12. 9:43ff. In ancient imagery. Ap. cf. cf. . 1 Cor. ibid. 1 Cor. Mt.26. 14:10. part IV. footnote p. 13:43. 1 COR. cf. Ap. 1:20. Mt. fire is considered both as a means of destruction and as a source of life. 5. 303. I Cor. 14:11. Cf. Ap. 2 Tm. chapters 8ff.2:13. See above. 2:9. 12:4ff. 22:30. Bonaventure seems to interpret this passage in a sense that would make it refer to the physical age of Christ at the time of His resurrection. Ps." (pleroma) is generally understood in a mystical scnse. 15:44. Mk. 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 342 cf. cf. 14:11.. 1 Cor. 12:3. 1:12. p. 132:2*. 113.The "fullness of Christ. cf. cf. "Contra Adimantum. 2:9. Jn. I of present series) and of the "Soliloquium. and "Metaphysica. cf. Cf. Ps. 1 Cor. cf. Mt. and "Epistolae. III. 8:17. Mt." 11:21. Aristotle.. Augustine. to come. Aristotle. "Metaphysica. cf." I.) i ii Cf. Ps. Rom.2. 35:9*. 25:21. text." (See Vol. Jn. 1:25. 36:39. The Latin word "salus" means both salvation and health. 25:21. 5:15. ibid. ibid. cf. with some variations." VI. at the end of "The Perfection of Life" (See Vol." 55. 22:37. 16:24.10:34. This citation from Anselm is used. Mt. 81:6. Rom. 3. cf. ibid 5:9. Augustine." II. iii iv . 1ff. 1ff." 17. text.362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 Wis. ibid. 13:23. 16:15*. "De Genesi ad litteram. ibid. "Analytica posteriora. 12:26. Aristotle. Cf. 37. a. ibid. text. 5. "De doctrina Christiana. II. 1.. Augustine. 2. ibid. 2.. 4:6. and II. Aristotle. xix xx xxi xxii xxiii xxiv . a. 1f. d. particularly ad 4. q. 27. 1.. 2. Cf. 2. p. Clement of Alexandria. also. 23. d." II. q." XV. 2. and d." 138. a. "De Trinitate." III. q.. Cf. Cf. 6:7.. Cf. and d. I "Sententiarum. ibid. "De Genesi contra Manichaeos. 3. 33. q. a. ibid." II. Cf. 1. Cf. notions. q. 14." I. ibid. 1:5. Augustine. 10. 7." II. "Ethica. Cf. p. d. q. 22. p. 27. q. 24. a. 1. d. Cf. Aristotle. 1. and properties. and d." 11:25." d. d. 9. "Physica. Augustine. 26. cf. 7:10.. "De doctrina Christiana. "Stromata. Cf.. dub. ibid. 4. "Analytica posteriora. 31. a. ibid. 5. xvii xviii Concerning the two emanations and three hypostases. q. vii viii ix x xi xii xiii xiv xv xvi Cf. d.. 28... "Epistolae. 41:62f.. 18. 10.. d. Cf. 1. 23:35. Bonaventure. Cf. 1ff." VI. ibid. 15. 4. 1.v vi Cf. and d. q. q. d. Augustine. ibid. d. q. and d. ad 3. 1. ibid. 5. p." I. Augustine. Augustine. concerning relationships. 1ff." on Psalm 61:12. cf. d. 2. I. 1-2. "Glossa ordinaria. q. II.. Cf. 9:14ff. "De utilitate credendi. 10:14ff. q. 25. ad 5. Cf. q. II. 4. 31. I." d. 3. a. p. 21. 3. p. 3. xliii xliv . 1-4. "De praedicamentis". "De Trinitate. 1 and 2. Bonaventure. d. 15. 3-4. I. text. 34. ibid. 37. p. op. II. 1ff.. Cf. q. cit. I "Sent. d. ibid. 10:12.. and d. 3. 3. 2. xxix xxx xxxi xxxii xxxiii xxxiv xxxv xxxvi xxxvii xxxviii xxxix xl xli xlii Cf. 3. Augustine. I "Sent. Aristotle. Cf. 1. 1.. q.. "De civitate Dei. dub. Cf. and V." I. 14. d. and d. 1. 27.. q. Cf. Cf. q. "De vera religione. text. 30. a.. 15. II. q. 3. cf. Cf. Hilarion. ibid. d. d. 1f. q. 26.. 3." 4ff. q.. 2. 34. a. "Ethica. q. I." 7:13. 1-3. 31." I. Cf. 28. Aristotle. a. Augustine. Cf. 1. and d. 6. ibid." II. Cf. Cf. ibid. "Metaphysica. 31. xxvii xxviii q. ibid.." II. Cf. a. ibid.. and I. d. Boethius. 22. q." II. Cf. q. Bonaventure. I. d. 33. 1. I "Sent. 2. d. 1. p. Cf. IV. 25. also. ibid. 5:5. 3. dub. 1ff. 4. q. ad 1-3. q.. ibid. d. "De Trinitate. and "De Trinitate. I. also. a. 26. and d. 31.. p. 2. a. q. 3.... cit.." d. II. p. p. a." III. II. d. I "Sent. q." XI. q. d. Bonaventure.xxv xxvi Cf. 23. 5:8." d. 2." VI. Cf. 3. 24. 14. 1. Boethius. Bonaventure.. 16. "De Trinitate. dub. 16. Augustine. d. "De doctrina Christiana. loc. and d. q. d." d. ibid. and d. 2. q. p. q. p. ibid. 22. 1. "Physica. 1. d. Cf. q. d. xlvii xlviii xlix l li lii liii liv lv lvi lvii lviii lix lx lxi lxii lxiii Cf. I "Sent. p. 3. 1-3. "Proslogium. 1ff.. d. Augustine. a. Anselm. Bonaventure. Cf. dub. 4:9. d. ibid.. I. Cf. Augustine." I. 41. 37. 2. 38-42. q. IV. II. 1. 2. Bonaventure. Cf. d. a. I. q.. ibid.. 2. 2. Bonaventure." d. "Enarrationes in psalmos." d. Cf.. ibid. dub." 9-11. Cf. 1.. ibid. a. I. 35. 1. 43. 4. and a. 36. q. cf. Anselm. Cf.. 1. II. II "Sent. 40. 48. Cf. q. q. Cf. Cf. 3f. 1-3.. 8. a.. "Cur Deus homo. 2. 1. xlv xlvi Richard of St. a.. II.. q. a. Victor. 3. Augustine." III. 39. I. II "Sent. p." d.. Cf. 2. and "De fide Trinitatis. Augustine. Cf. "De Trinitate. ibid. q. d. 18. 42 and d. 27. Bonaventure. p.. 30. and d. ibid. ibid. d. ibid." VI. 3. Cf. "De Trinitate."Magnorum moralium." VII. 1. 35. I. a. d." 2f." 99:25." d. "De civitate Dei. 1. 3. 38. a. a. 1-2. Cf. 43. q. 15. dub. also. I "Sent. Cf.. d. "Enchiridion.." d. d. 2. q.. p." Ps. and d. ibid. q. 45-48. I "Sent. 29." 5. . 2:10. and d. d. q. 20. 1. 1. d. 36. Bonaventure. 2. 9:16ff." d. 2. q. and d. p. Bonaventure.. II "Sent. and d." cf.. 2. 2. Cf. II. p. 1. Cf. "Physica. ibid. "De Genesi ad litteram. and d. and II. c. Cf. 2. also. Peter Lombard. a." IV. II "Sent. II. II. 1." d. q." II. 1. 2. p. q. text. d. 1. d.. Bonaventure. q. q. a. a. 2. "De generatione et corruptione. d. q. a. 12. a. I "Sent. a. "De arithmetica. p. "Confessiones. 2 and 4. Cf. a. Augustine.. II "Sent. "Epistolae. q. Augustine. and p. lxxii lxxiii lxxiv lxxv Cf. 2f. and "Itinerarium mentis in Deum. Bonaventure. 2. a. 7. 19. ibid. 12. dub. 14." XII.. q. 2. text. 10:19ff. 17... 1. 2. fundam. 18. 14. ibid. q. Cf. Boethius. and d. I. 15. 1. a. 2. and ibid. II "Sent. II. 43-90. a. a. q. Cf. 1. text.. a. II. 1. II. Bonaventure. 6.. 3. 2f. Cf. 16. a. q. and d.. lxv lxvi lxiv Cf. 1. and d.. d. 3. 3. a. Bonaventure. Bonaventure. 2. 1. 13. 1ff. a." d. Cf. I. 17." II. q. q. 4. Cf. Cf. 12." d. 2. 7:7." I. p. 1. d. q. 3. p. Cf. d. Hugh of St. 15. ibid.. 1. q. a. Cf. q. d. 68. 12. 1." 2:10.On "rationes seminales. q. I q. I. 1." q. 1. Aristotle. q. and dub. 24. 2. 1. a. 2.. d. 3." d. d. p. 2. p. and d.." d. also." I. III. 2. Bonaventure. lxvii lxviii lxix lxx lxxi Cf. text.. 15. p. I. 3. 1. 14. a. Cf. "De anima. 4. 2. q. II. 14. 20. 14. Aristotle. Victor. 40ff. p. 1. ... II "Sent. Aristotle." d. 1. Cf." 55. q. a. 18:31ff. 1. dub. q. and d. 1. ibid.. ibid. a. 1f. 2f. 1. 2. and ibid. II "Sent. "Quaestiones de scientia Christi. a.. also. lxxvi lxxvii lxxviii lxxix lxxx lxxxi lxxxii Cf. 1. ibid. ad 8. Cf. a. Bonaventure. homily 34:14. q. Cf. II "Sent. 17.. 25. "Itinerarium. 2. and a. Aristotle. 22:39. 1. Cf. and 8:9: "De Genesi ad litteram. Bonaventure. II "Sent. and "De ecclesiastica hierarchia." 6. 15:44. Gregory. 19. 24. 6:15. d. "De triplici via." 3:3. q. and "Collationes in Hexaemeron. Boethius.. 9. q. 15. text. a. "Confessiones. lxxxviii lxxxix Cf." d. Cf." 4:4. and chapter 3:14." II." prologue." III." II." 6. 16.. p. Gregory. 3.. Bonaventure. 25. II." I. p. 1. Cf. 9. "De caelesti hierarchia. a." I. II "Sent. 4. q.. Cf. 1. 1." d. xc xci Cf. homily 34:13. "Sermones. a." 81 "In Cantica. . 1. "De anima. a. Cf." d. and II "Moralium.. 4:9ff. "De praedicamentis. lxxxv lxxxvi lxxxvii Cf. 1. 1. Bonaventure. 17. 1. "Homiliae in Evangelia. I and II. Bonaventure. I "Sent. Bonaventure. "Elench. ibid." d. q. 2:3. Cf. 1ff. d. 3. p. 2. ibid. also. Augustine." chapter "De substantia". "Homiliae in Evangelia." XIII." d. q. q. q." 22:25-27. q...lxxxiii lxxxiv. 1. Bonaventure. xcviii xcix c Bernard.. 1. Bonaventure. Denis Pseudo-Areopagite. 126. Augustine. 1. "De libero arbitrio. 2.. a." 5:4." d.." d. I "Sent. 1. 1. Cf. xcii xciii xciv xcv xcvi xcvii Cf. and d." 4:3 and 8:2. Anselm. text. II. d. and II. IV. gloss on 2 Cor. II "Sent." II. and 26:43. also. Cf." 13. Peter Lombard. "Monologium. Aristotle. a. "De caelo et mundo. II "Sent. I. 1. 1. q. p. Bonaventure. 3. VIII. 3. II "Sent. 51. q. I "Sent. 18. Cf. 81. ibid. Augustine. II "Sent. I. cit. II. 20." VI. q. p. 1f." d. cv cvi cvii cviii cix Cf. 3. 2. m." III. p.. Augustine. 1. Cf. and II. a. ibid. II "Sent. cxviii cxix Cf. I. found among the works of Augustine." I. 2. "De libero arbitrio." d. Cf." d. 3. "De fide orthodoxa. Victor. VI.ci cii Cf. cxiii cxiv cxv cxvi cxvii Cf." d. Cf. Augustine. dub. 25:36. "Metamorphosae." VIII. Bonaventure. Cf.. p. Bonaventure. "Summa. q. q. "De sacramentis. a. and Augustine.. a. Bonaventure. a. "De anima. 1-3. 6." II. I. 2. quoting Ovid. Bonaventure." p. also John Damascene. Cf. 17. Cf. 6:12. q. 5.." I. "De Genesi ad litteram. cf. ibid. p. cx cxi cxii Cf. 3. and "Opus imperfectus contra Julianum. 3. 22. p." d. Aristotle. 2. 17. d. II "Sent. d. 24. 16. "Itinerarium. IV "Sent. Bonaventure. 17. I. 18:51. Aristotle. q. text. p.. 5:7. a.. ad 3. 24. 47ff. Bonaventure. "Hypognosticon. q. Alexander of Hales. II "Sent. ." II. II. also. 2. d. Cf.." q." 30. 8486. Cf. p. and d. q.... 38. II "Sent.. d. 2." III. ciii civ Cf. "De generatione et corruptione." d. dub. I. 2." d. 1. 20. 17. op. Hugh of St. dub.." in toto. Augustine. q. a. 49. Bonaventure. "De Genesi ad litteram. Cf. "De civitate Dei. Bonaventure. 25. text. text. 4:8." II." d. "Quaestiones LXXXIII. 24. II. a.. 9.." XIII. and "De anima. 39ff. 2. 5. q." I. . and 31:48... "De civitate Dei. 34 and 36. I. also." IV. Bonaventure. Bonaventure." XI. loc. 2." II. Cf. Cf. cit. "De vera religione. d. 1. Augustine. 1. 1. a. and d. 6. Bonaventure. "De Genesi ad litteram. Cf. a. loc. Augustine. 2.. Cf. 1f. Augustine. cit. q. 2. ad 2. Augustine. I "Sent. Augustine. Augustine." 14:27. 34 and 35. 3. q. Cf. Bonaventure." d." d. dub. and d. 10:2. II "Sent. dub. Bonaventure. II "Sent. 30. I. and d. II "Sent. and IV. d." XIV." I. "Enchiridion. Cf. q. . 22. a." d. part II. Bonaventure. q. 6.. I "Sent. 2. Augustine. Cf." II. 33. 3. p. cxxii cxxiii cxxiv cxxv cxxvi cxxvii Cf. dub. Cf. p. Cf." d. Cf. "De civitate Dei." d.. ibid. ibid. 25. and dub. 8:16-20.. 9. II. 11:2. II "Sent." 93:23. 19:53. 35. 34. q. 25. prose 6. 1. Cf. I. "De civitate Dei. Cf." XIV. Cf. 3. ibid. p. Bonaventure. Cf. 11:2. ad 2. cf. "De civitate Dei.cxx cxxi Cf. Hugh of St. q. note 25. Ibid." d." VII. 29:46. 25. Boethius. cxxviii cxxix cxxx cxxxi cxxxii cxxxiii cxxxiv cxxxv cxxxvi cxxxvii cxxxviii cxxxix Augustine. II "Sent. 3. "De libero arbitrio." d. a. "De consolatione.. Victor.. "De sacramentis... Cf. p. 3. 30. . a. Cf. and d. 41. 30." 12:17f.." d." 11. Bonaventure. Fulgentius. Cf. q. q." 24:51. and "Topica. Augustine. Cf. and d. 30. 2. Bonaventure. "De Trinitate. 3. 31. Anselm. cf. op. a. Bonaventure." d. Augustine. 2.. p. and Aristotle." chapter "De oppositis". 57.. dub. II "Sent.. 1. 1.. a. 1. "De civitate Dei. "Enarrationes in psalmos. "De fide ad Petrum... II "Sent. d. Cf." d.cxl cxli Cf. a. 18." Ps. 42. Bonaventure. a. and III. cl cli clii cliii cliv clv clvi clvii clviii clix Ambrose. "De paradiso. Augustine. a. Cf. 33. "De conceptu virginali et originali peccato. "De praedicamentis. ibid. dub. 21. Actually. 1. 2. 32. 2:16." 23. II "Sent. II "Sent." 8:39. 1 and 2.. II "Sent." XIV. Fulgentius. a. II "Sent. 1. 1. II "Sent. "Contra adversarium legis et prophetarum." II. Cf." d. found among the works of Augustine. Cf. Bonaventure." I. cit." d. 4. Cf. 42. arg." 3:36 and 27:70. .. d. II "Sent. Actually." d. Anselm. 35. Cf. Cf. a. ibid. q. 41. q. 7:2. Bonaventure. 26:29. 1.. 3. 3. Cf. II "Sent. Cf.. Bonaventure. 2.. d." d. and "De beata vita." d. 36. "De nuptiis et concupiscentia. 9:18. q. 3." d. Bonaventure. q. Augustine. Actually. op. Augustine. Bonaventure. 32. Cf. cit. I. 2. 3 and 4. cxlii cxliii cxliv cxlv cxlvi cxlvii cxlviii cxlix Cf. "De sex principiis. Bonaventure. "Sermones. "De libero arbitrio. Augustine. "De fide orthodoxa. III "Sent..." 176 "De verbis Apostoli. 11:8. 1 and 3. ibid." d. p. 1. "Sermones. Bonaventure." 5:5. 3-5.." 3 "in Vigilia Nativitatis Domini." 11:28." 16:30ff. 51. and Bonaventure. c." d. . Aristotle. "De summo bono. "Contra haereses. Cf. Cf. 1:1. 3. II "Sent. 43. 4 in fine. Cf. q. clxii clxiii clxiv clxv Cf." IV. III "Sent. a. 5." Cf. IV "Sent. III. John Damascene. 2. Augustine. a. 24. 5. "De concordantia gratiae et liberi arbitrii." 3:11." 8. 2. I "Sent. Gilbert Porret. 4. Cf.. XXII. "Elench. Cf." I." d. 3. "De libero arbitrio. II "Sent. 46. 2.. cf.." chapter "De actione. 12:26.clx clxi Anselm. d.. q." d.. Cf. and Peter Lombard. Bonaventure. 22. 3:7. 1:1. a. Augustine. q. 1." 196." d. Ibid. XXV "Moralium. Isidore. 1. Cf. "Sermones. and III. "Ethica." II." d. Augustine. n. 3. "De vera religione. Gregory.. II "Sent. clxvi clxvii Cf. and 55:110. q. Bernard. Irenaeus. Bonaventure." d. 20. q." III. 1.. and d. Aristotle. 2." 17:3ff. 20:4. II." I. Bonaventure.. Augustine. 2 and 6." 9:26. 27. clxxii clxxiii clxxiv clxxv clxxvi clxxvii clxxviii Cf. clxviii clxix clxx clxxi Cf. a. Cf. Cf. and 2 "In Nativitate Domini." 4. q. 1. Cf. Aristotle. q.. 18. and d. Hugh of St. 4. Boethius. "Analytica Posteriora.. 1. 2. and III "Sent. Also. 2. q. Cf. Cf. ibid.. 13. Cf. 1. "Cur Deus homo. I. 8. 2. d. III "Sent. de scientia Christi. . Ibid. 4. Cf. d. homily 32:1." II. 3. 1. 7. d." d. q. 15. 2. a. quoted in Bonaventure. a. ibid. conclusio. ad 2. "De civitate Dei. 14. cf.. ibid. 2. 1. ad 4. clxxxiv clxxxv clxxxvi clxxxvii clxxxviii clxxxix cxc clxxxiii Cf. 8. "Ethica. Bonaventure. 1. 12. 2. Victor. quoting Augustine. 17.. dub. Bonaventure. 3. . Bonaventure. 1. 19. III "Sent. 12. d. Bonaventure. Bernard... 15-18. 3. a. III "Sent. Cf. d. 9. q." II. 20. 2. q." 8. ibid. "Quaestiones . Cf. ibid. fundam. 2. "Homiliae in Evangelia. q. p. Ibid.. p. 1. found among the works of Augustine. 5. Cf. a. IV "Sent. 1... 1.. d. and dub. 4.. d. a. q. Aristotle." 3 "In Vigilia Nativitatis Domini." IX. IV. I." 2:3. and "Metaphysica." I. 1. q. 1." II. and d. q. III. 2.. "De una Persona et duabus naturis. q. p. "Sermones.. d. 18. 3f.. Cf.. 1." d. also. q." d. a." d. 1. Cf." d. cxci cxcii cxciii cxciv cxcv cxcvi cxcvii Cf. Bonaventure. 1. a.. sermon "Ad fratres in eremo.." d. d. ibid." 28. . Anselm. and ibid. III "Sent. I. ad 5. a. a." 8. Cf.clxxix clxxx clxxxi clxxxii Gregory." d. III "Sent. q. 15. 16." l:3ff. q. Bonaventure. a. Cf. a. 1.. IV "Sent. Cf.. 1. 2.. 1 and 2. and d. 1. II "Sent. a. Avicenna. 26. Augustine. dub. 2. and II. dub." d. 36. q. q. 2. Bonaventure." d. d. "Epistolae. Bonaventure. p. ibid. Hugh of St. 17. q. 14. Cf. a. 37. Bonaventure. q. Cf. and III. 1. q. q. Anselm. ibid. 2. Bede." d. q. 1. 2. a. II." d. 1. 2." d. Cf. Victor. q. and p. quoting Augustine and John Damascene. q.. 5. 20.. 109:1." 186. Augustine. Cf." d. I. q. q. 48. q. 18. I "Sent.. 16. a. Cf. 1. Bonaventure. d. ccv ccvi ccvii ccviii ccix ccx ccxi ccxii ccxiii ccxiv ccxv ccxvi ccxvii Cf... 1. ibid. 15." 32:9. Cf. 1. cc cci ccii cciii cciv Cf. a. a. q." 6:3. d. q. p. Bonaventure. II "Sent. 1f. 37.. d. a. 14. q. Bonaventure.. 3. a. Cf. II. I. 2 and 20. III "Sent. I. fundam.. ibid. 22. "De quatuor voluntatibus in Christo". 1. "Metaphysica. d. 29. III "Sent. gloss on Mark 15:33. 3 and 4. . a. 5. gloss on Ps. 1. 21. 1. III "Sent." d.. 1. Cf. Bonaventure. a. also. ibid. quoting Bede. 1." d." d.. III "Sent. q. ibid. I "Sent. II. 1. 2. 3. 41.cxcviii cxcix Cf. a.. Cf. 18.. "Enchiridion. Cf. 3:10.. also. Cf. Cf. Bonaventure." c. I. 3. ibid. d. Bonaventure. also. 2. d. "Cur Deus homo. 4.ccxviii ccxix ccxx ccxxi ccxxii ccxxiii ccxxiv ccxxv Cf. ibid. III. q. "Sermones. "Sermones." d. 7. 1.. Cf. "Homiliae. a." d. Cf. Augustine.. 34. 1f. 5. Origen." 169." d. "De conceptu virginali et originali peccato. 4. Cf.. note 45. Cf. p. Cf. Augustine. "Enarrationes in psalmos. Cf. d. Cf. II "Sent. Bonaventure. part III. IV "Sent. 36. Anselin. 33." 3. "Homiliae." d. q.. ibid. "Hypognosticon." 6:15. Cf. 1. a.. dub. 1. Bonaventure. 1." 5. Cf. and Gregory. note 28. . Jerome. part I. "Epistolae. "De gratia et libero arbitrio." 170. ccxxvi ccxxvii ccxxviii ccxxix ccxxx ccxxxi ccxxxii ccxxxiii ccxxxiv ccxxxv ccxxxvi ccxxxvii Cf. 3. "De anima. and "De veritate. I.. Cf. 10:10." 82 (alias 62):11." d. p. q.. III "Sent." Ps. I. attributed to Augustine." III. 2.. letter 194. 11. a." II. Augustine. above. 70. footnote 6. 102. 22-33. Cf. c. I." 2 "In Genesi.. Aristotle. Cf. 26." 10:14. 2. II "Sent." 4 "In Ezechiel. Bonaventure. d. 11:13. d. above." 16f. 2:5. III "Sent." d. Cf. a. 2. ibid. "De Genesi contra Manichaeos. Bonaventure." 12. Bonaventure. 34-35. text. 27. p. 2. 5:19. 17. q. 23.. p. II "Sent. Bonaventure. ibid. c. Ps. Cf. q. d. III "Sent. de scientia Christi.. "Compendium theologiae veritatis. 2. Cf. Bonaventure. quoting "De spiritu et anima. 23. ibid. Cf. q." V. q. dub. 2. Plato.." 3. Cf. Bonaventure. q. 1. 40.. q. III "Sent." d. q. Cf. 1. a. 2. 25. 2. 2. Found among the works of Bonaventure. Cf. ccxliv Cf. a. Cf. 1. 1. 32:35. Cf.. 1. a. "De republica. III "Sent. a. Cf. ibid. q. d. scholion." 2.." d. "De fide orthodoxa. "De triplici via. Cf. ibid. 25. d." d." I. d. 37. and d. 1. Augustine. Cf. 2. q.. d." 10-14. Cf. Cf." 1. ibid." 7.." V. and "Itinerarium. d. 1. Bonaventure.. "Ethica. 1-3. ibid. . 28-29. Aristotle. 3. and a. 24. p. Cf. III "Sent. 4." 7. Augustine. Bonaventure.. d. I. 36.. 1. q. 34. q. q.. ccxlv ccxlvi ccxlvii ccxlviii ccxlix ccl ccli cclii ccliii ccliv cclv cclvi cclvii Cf. 1." XII. 56. "De doctrina Christiana.. 1. Bonaventure.. 1. a. 27. 3. ibid. 1-3 and dub. "De Genesi ad litteram. 1ff. 23:22. 1. and "De virtutibus et vitiis. "Itinerarium. scholion. Cf. 23-25. 1. 23. 37.ccxxxviii ccxxxix ccxl ccxli ccxlii ccxliii Cf. q." d. Bonaventure.. q. John Damascene." III. ibid. a. I "Sent." d. "Quaestiones ." d. and ad 6. 1." I. 24.. Cf. 1ff. d. III "Sent. q. a. Bonaventure.. 6:15ff. a. ibid. a. found among the works of Augustine. p. Augustine. 2. Victor. I. d. 1. and dub. 2. p. 7." d. 1. ibid. a." I. cclxxvi cclxxvii Cf. 3. 2. 2." 9:28. a. a. 17. a. p. Ibid. q. 2. 1. 4. p.. Bonaventure. II. Cf. I. Ibid.. . 2. 13. 6. a. d. Hugh of St. 1. Bonaventure. p.cclviii cclix cclx cclxi cclxii cclxiii cclxiv cclxv cclxvi cclxvii Cf. Isidore." I. cclxviii cclxix cclxx cclxxi cclxxii cclxxiii cclxxiv cclxxv Cf. Bonaventure. Ibid. q. Hugh of St. d.. q. and XI. 2.. 1." d. 1. q. 4. q. 4. "Sent. 15.. d. q. loc. 6. q. 45. "Contra Faustum. Cf." 19:40. "De sacramentis.. 4.. ibid. 49.. 1. d. Cf. IV "Sent. 1. 3." d. cf. "De sacramentis. p. I." II. 1. Bonaventure. 1f. 1-3. a. a. cit. d. 23. "De anima. 6. XI. Hugh of St. cit." IX. 12. 2. Cf.. found among the works of Jerome. IV "Sent. q. IX. p.. 4. I. I. d. Victor. a. ibid. Cf. Aristotle." I. a." d. etc. IV "Sent. II. "De sacramentis. 5. 1f. loc. II. ibid. Victor. 1. and d. 1-3. 1. "Commentaria in Marcum. and d. Peter Lombard. Cf. 1. p. 2. VIII. Ibid.. 8. p. a. Cf. IV.. 2f. text. a. p.. q. q. Bonaventure. I "Sent. II. 3. c. a. q. I. II. 3.. IV "Sent." d. 2. IV. VI "Etymologiarum." d. q.. d. . Aristotle. 3-5. 22. 1ff. IV "Sent. Peter Lombard. III. Bonaventure. Augustine. op. 4 and 6). q. Cf. ibid. a. Bonaventure. Cf. IV "Sent." (3). q. IV "Sent. . 28. q. q. d. dub. 3. "Destructio destructionum. ibid. 1ff. and C. C. Cf." III. 5. title 43). 45. d. c. q.. "Veniens. and d. title 29). 1-2. X. "Topica." I.. 1-2. Cf. 1. XXX. Cf. p." (1). cclxxxvii cclxxxviii Innocent III. a. a. a. Cf. 5.. a. 27. Averroes. Avicenna. d. a. d.. 7. 1. p. (Book III. 1. d. ibid. ibid. Cf. 23. 25. 9. and d. "Metapliysica. 2. IV "Sent." d... text. 6. q. II. 1." d. ibid. 5. 24. a.cclxxviii cclxxix cclxxx cclxxxi cclxxxii cclxxxiii cclxxxiv cclxxxv cclxxxvi Cf." d. d. a. 7." d. Cf. II. 3. casus 3. I. 1. 13. p. (Book V.. q." d. 3. 2. 6.. "De caelo et mundo. a. 3. 7. Augustine. 17. and d. 3. p. text. cclxxxix ccxc ccxci ccxcii ccxciii ccxciv ccxcv ccxcvi Cf. and d. 6. 2.. I. 1-2. 1. and "De anima. p.. c." disp. q. Bonaventure. II "Sent. "De baptismo contra Donatistas. Bonaventure. I (particularly. q." IV. 19. Cf. ibid.. ibid. "Tuae litterae. a. d.. 2. X. I. Cf. Cf. a. 1. q. 9. a. d. 32. met." I.. 1. d. Cf. Cf. Aristotle." I. cit. ibid. scholion. 2. IV "Sent. Bonaventure. Cf. 23." d. "Historia seu vita sanctorum. and "Epistola ad Ludifredum. "De officiis ecclesiasticis. c. text. 4." I. Cf." d. 1. "De patria potestate. d. concl.. d. "Quaestiones . d. IV "Sent. IV "Sent. XXIV. Augustine. Cf. 2. p. IV "Sent.. 13. q. and d. IV "Sent.. 12. Bonaventure. Surius." 130 (alias 8):9." d.. Cf. Cf. ibid. "Institutes... 24-25. Bonaventure. scholion. 24. dub. q. 31. Cf. text. Cf. IV.ccxcvii ccxcviii ccxcix ccc ccci cccii ccciii ccciv cccv cccvi cccvii cccviii Aristotle." II. 24. 9." Cf. . "Epistolae. a. "Physica. Bonaventure." cccix cccx cccxi cccxii cccxiii cccxiv cccxv cccxvi Cf. 88. 2. Bonaventure. q. 2. 2. Cf.." II. 88ff. 26. ibid. I. p." d. ibid. Jerome. I "Sent. 2. 1. Cf.. a.. 8-13. 14-22. 3. ibid. "De Genesi ad litteram. Cf." ("Passio sancti Andreae")." d. Bonaventure... Cf. Peter Lombard. 14. 2. 4. q. 26-42. 4." 7:12. "Physica.. de perfectione evangelica. VII "Etymologiarum. Bonaventure." d. d. 2. a. Justinian. IV "Sent." d." 12:3. concl. Isidore. Aristotle. q. Cf. ibid. 4. ." II." q. cit. . loc. a. . Cf.." 55. a. 43. 44. Augustine.." II. a. 2-3. Cf. d." d. 26:4. q. "De Trinitate.. Cf. q. cccxxvii cccxxviii cccxxix cccxxx cccxxxi cccxxxii cccxxxiii cccxxxiv cccxxxv cccxxxvi Cf. 4. Augustine. . 48. 1. Bonaventure. d. Augustine. note 45. "De civitate Dei. Bonaventure. 1f. Bonaventure. Bonaventure. Cf. Cf. 5.. "Enchiridion. IV "Sent. Cf. IV "Sent. p. p. 3. IV "Sent. "Quaestiones. Cf.. Cf. d. I.. "De civitate Dei. . 27.cccxvii cccxviii cccxix cccxx cccxxi cccxxii cccxxiii cccxxiv cccxxv cccxxvi Cf." d. Gregory.. Bonaventure. Augustine. Cf. cccxxxvii . and d." VII. Bonaventure." 30:26. 2. ibid. II. a. 44.. 30. Cf. ad 9. IV "Sent. Augustine. part III. IV "Dialogorum. and d. Cf. ibid. a. II. ibid. de perfectione evangelica. Cf. ibid.. I." XXI. 41. Cf. 20. 48. 8:11." d. 47. 2. 3. 21. "De cura pro mortuis agenda." d. IV "Sent. q. q. 2. Cf. p. "Commentaria in Isaiam. IV "Sent. Cf. Gregory. 43." 109:29. Bonaventure." q. 2. homily 21:3. "Homiliae in Evangelia. a. Cf. Bonaventure. d." d." d. 2.. 27. dub. II. a. IV "Sent. Cf. 15. 2. a." XIV. a. Bonaventure." d. 20:14. p. praenotata. 1." 2:4. p. 1. and a. " d. text. 10. 50. Augustine. II. 3." q. q. "De civitate Dei. Bonaventure. text." VI. Augustine. 35ff. no. IV "Sent. 43. Bonaventure. 145. text." I. and "Physica. IV." XXII. part VI. Cf. Cf. "De musica. 35:68. part II. a. p. "Enchiridion. and "Enarrationes in psalmos. 44. 18.." 11 "In Cantica. 1. 2. 2. 25." 36:80.cccxxxviii cccxxxix cccxl cccxli cccxlii cccxliii cccxliv cccxlv cccxlvi cccxlvii cccxlviii cccxlix cccl cccli ccclii cccliii cccliv ccclv ccclvi ccclvii Augustine." 88:23. a. 70. Bonaventure. II. Cf." d. de scientia Christi." 35:68. Aristotle. 4. Augustine." XXII.. 49. Aristotle... Cf." d. Cf. "De civitate Dei. q. q. 33." I. and II "Sent. Cf. Cf. text. Aristotle. "De quantitate animae. 50. 2. a. Cf. "Physica. . Augustine. 14. ibid. "De Genesi ad litteram. p. Aristotle. Cf. note 39.. note 22. ibid. 2. . p. 3. d. . note nr. and II. and d. II "Sent.. above. "De Genesi ad litteram. a. I and II. and Augustine. Bernard. Cf. 81. IV "Sent. "De generatione et corruptione. text. Cf. part II." d. II. 5:13. 26. p. 2. a." II. Cf. "De anima. op. Bonaventure. cit. 5. Cf." Ps." 5. text.. note 31. "Quaestiones ." XII. I. 17. q.. Cf. 36. d. 1. part II. concl. "Sermones." V. "Proslogium." 24-25.ccclviii ccclix Boethius. prosa 2." III. "De consolatione. . Anselm. But though the method may seem artificial the exposition often rises to poetical and lyrical heights that make the "Breviloquium" rather a sustained canticle of praise than a manual of theology. and in. also covering the whole field of theology. Peter Lombard. His Being ." It is a SYSTEMATICAL SUMMA of medieval theological knowledge presented as an exposition and enlargement of the works of an earlier master. It is a DEDUCTIVE TREATISE." and to which he alludes constantly in "The Triple Way" (cf. Vol. and in. Bonaventure's masterpieces. When these four works are compared in method and content. His Image God Seen through. by far the longest. Vol. and in. constitutes over half of the "Opera omnia. I of this series) are generally recognized as St.ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| FOREWORD The "Breviloquium" and "The Journey of the Mind to God" (cf. The form is rather technical than literary. consists of a prologue and seven parts. the following differences appear: The "Commentaries" ("Commentaria in quatuor libros sententiarum magistri Petri Lombardi"). I). and follows an elaborate pattern of divisions and subdivisions closely related to that of the "Summae" of Thomas Aquinas. one particular aspect of the Godhead being established at the beginning of each chapter as a premise from which conclusions are drawn by logical analysis. It comprises an important prologue. "The Journey of the Mind to God" ("Itinerarium mentis in Deum") is a subjectively geared EXPOSITION OF THE DIFFERENT WAYS OF SEEING GOD. His Traces God Seen through. The main divisions are: The Unity and Trinity of God The Creation and Fall of Angels and Men The Incarnation of the Word and the Restoration of Mankind The Doctrine of Signs or Sacraments The "Breviloquium." next in length. but in a summarized form. and seven chapters dealing respectively with: God Seen through. They contain the essence of that system of supernatural teaching which the Seraphic Doctor develops fully in his "Commentaries on the Four Books of Sentences. the shortest of the four." then. the great Italian and Spanish schools led by Catherine of Siena and Teresa of Avila some time later. but for consultation and reference. 3) Great mystical writers have appeared before Bonaventure. it might he more profitable for us to return to deeper study instead of . with the best of intentions. on the contrary. in our times. but also supernaturally. not only naturally. Anselm." (Prologue. it admits to comparison few books of its scope. As an exposition of all that is vital and significant in the Christian faith. or is held to differ. The latter is intended. or Love Enkindled" ("De triplici via.all may have penetrated with as deep an insight into the marvels of personal union with God. has none of the inherent disadvantages of a summa. time and again he emphasizes the power and the glory of man. if any at all. from his opponent. alike practical and mystical. To realize how lofty Bonaventure's view of man actually is. it stands alone. its immensity beyond comprehension. in matters theological. not to diminish the objects of his study or merely to reduce them to digestible parts. Augustine. illuminative.Mystical Ravishment "The Triple Way. purgative. But the division here is based on the STAGES OF SPIRITUAL PROGRESS. prayer. His analytical system is used. As a systematic approach to the love of God. master of the material universe and heir to the eternal kingdom. and. at times with hitter ink. meditation. reason supplemented by infused mystical knowledge is superior to reason alone. and. and perfective (unitive). But the particular glory of Bonaventure is to have reconciled the vision of the mystic with the logic of the theologian. in all its dense and logical structure. but. and in contrast the "Breviloquium" reads with ease. and to have shown that. on the respective merits of the various schools of religious thought. and some of the judgments passed on Bonaventure's philosophy are part of this abundant controversy. is yet vast and free. Bonaventure's thought. we need seek no further than the opening pages of the "Breviloquium": "This manner of development (of the Holy Scriptures) was called for by man's capacity of understanding: for the human intellect was made to grasp great things and many things in a grand and manifold way. to demonstrate their complex magnitude. being neither overlong nor incomplete. for his Platonism and Augustinism. the Flemish school with John Ruysbroeck who immediately followed him. in the case of the Godhead. so that the development of Scripture may be thought of as answering all that man's capacity demands. Much has been written. not for continuous reading. and viewed with suspicion by others. Although he frequently insists on the nothingness of man in relation to the transcendent Creator. at exalting a particular champion of truth by stressing the points on which he differs. There may have been on occasion in this battle of wits a partisan spirit which aimed. like some noble mirror made to reflect the whole complex of the created world. But whenever saints do not see eye to eye in their philosophies. seu incendium amoris"). Bernard of Clairvaux and the Victorines whom he so often quotes. and contemplation being applied in succession to each of the three ways. others have followed him. Bonaventure has been praised by some. The "Breviloquium. the little Thérèse of Lisieux . leads to the same subjective conclusion as "The Journey": mystical union with God. special as it is. he does so. If Bonaventure seems to accept both as natural. and erroneously. Minister General of the Order of Friars Minor. SCRIPTURAL QUOTATIONS In quoting the Scriptures. appeared to him as being open to all. Judges and Ruth. intended to explain natural knowledge. J. is infused. and the Prophetic books (Isaia to Malachia). There are two roads to truth: the simply rational which proceeds by way of abstraction from sense experience. BASIC TEXT The present translation is based on the Quaracchi Edition of the "Opera Omnia" of St. he conveniently and properly applies to this truly infused wisdom Platonic and Augustinian notions originally. the Pentateuch. Platonism and Augustinism are admittedly defective as theories of natural knowledge. hut in the love of God. are given at the end of the book. the books of Josue. hut as a mystical theologian dealing with matters of that inspired wisdom which. the Sapiential books (Job to Sirach-Ecclesiasticus). it is all to his praise. CONTENTS . it is a sign of so deep an immersion in the supernatural that this way. They are: the New Testament. All other books are cited in the Challoner-Douay translation. hut also communicated directly to loving souls through the channels of mystical grace. revealed in the Scriptures. by authorization of the Most Reverend Augustine Sépinski. de V. in fact.pitting one holy man against another. Thus. the general procedure has been to cite the sacred texts in the Confraternity of Christian Doctrine version. the second. accessible through reason. and the mystical which proceeds by way of intuition or inner apprehension. not in the distinction between theology and philosophy. But when Bonaventure makes use of their principles. in special cases where it serves Bonaventure's meaning more completely. Bonaventure. instead of the Confraternity text. Bonaventure is interested. NON-SCRIPTURAL REFERENCES The non-Scriptural references. pp. These special instances show an asterisk after the Scriptural references. indicated by small roman numerals. The first is the natural way. 315ff. not as a philosopher. the supernatural. for all books which have reached translation at the time of publication of this volume. Note also that the Challoner text is used. On the Trinity of God Part II . ANALYSIS OF SCRIPTURES: (1) The breadth of Scriptures (2) The length of Scriptures .On the Grace of the Holy Spirit Part VI .On the Incarnation of the Word Part V . a synopsis of the whole work is given hereunder.On the Corruption of Sin Part IV .On the Final Judgment Non-Scriptural References SYNOPSIS Since the division of the "Breviloquium" into chapters does not always follow the pattern of reasoning. 3:14-19 (§1) 2.On the Sacramental Remedy Part VII . APPLICATION: The origin of Scriptures (§2) The development of Scriptures (§3) The end of Scriptures (§§4-6) 3. PROLOGUE 1.On Creation Part III .Synopsis Prologue Part I . INVOCATION: Eph. Benevolence (ch. 9) II. Omnipotence (ch. The right understanding of this faith (ch. 3) C. 2) B.(3) The height of Scriptures (4) The depth of Scriptures (5) The methods of Scriptures (6) Interpretation of Scriptures GENERAL DIVISION OF THEOLOGY INTO SEVEN PARTS (ch. Development of fourth series a. 4) 2. UNITY OF SUBSTANCE AND NATURE RECONCILED WITH PLURALITY OF APPROPRIATIONS A. ON CREATION 1. Four series of appropriations (ch. The Catholic expression of this faith (ch. 7) b. 1) I. Omniscience (ch. UNITY OF SUBSTANCE AND NATURE RECONCILED WITH PLURALITY OF MANIFESTATIONS (ch. 6) B. The three Persons (ch. 5) 3. DISTINCT LEVELS OF CREATION . UNITY OF SUBSTANCE AND NATURE RECONCILED WITH PLURALITY OF PERSONS A. 1) 2. ON THE TRINITY OF GOD 1. GENERAL CONDITIONS OF CREATION (ch. 8) c. Production of the body (ch.A. ON THE CORRUPTION OF SIN 1. Corruptive effect (ch. 5) B. Temptation (ch. 4) D. 2) B. Completion and ordering of the world after creation (ch. 6) b. Punishment (ch. Heavenly spirits a. 9) b. Description in Holy Scriptures (ch. 7) ñ Confirmation of the good angels (ch. Apostasy of the demons (ch. Physical nature a. 5) . Production of the soul (ch. 2) b. SIN IN GENERAL (ch. ORIGINAL SIN A. Production (ch. Production (ch. Essence (ch. 8) Ñ The human composite a. Fall (ch. 3) ñ Action (ch. 11) D. 4) d. 1) 2. 10) ñ Production of the whole composite (ch. 12) III. 3) C. In the merits of Christ's actions (ch. Transmission (ch. 11) IV. 8) B. ACTUAL SIN A. 6) F. 10) ñ Final sin (ch. ON THE INCARNATION AS REGARDS THE UNION OF NATURES A. In the gifts of Christ's will (ch. 7) 3. 9) b.E. Capital sin (ch. Origin (ch. 5) B. When it was done (ch. 2) B. 4) 2. ON THE INCARNATION AS REGARDS THE SUFFERING OF CHRIST A. 7) 3. In the wisdom of Christ's intellect (ch. 10) . 3) C. ON THE INCARNATION AS REGARDS THE FULLNESS OF GRACE A. Condition of the Sufferer (ch. 6) C. How it was done (ch. Cure (ch. What was done (ch. Subdivision a. Penal sin (ch. Nature of the suffering (ch. 8) B. ON THE INCARNATION OF THE WORD INTRODUCTION: On the reason why the Incarnation of the Word was necessary and fitting (ch. 9) C. 1) 1. Issue of the passion of Christ (ch. 5) C. 1) 2. 1) 2. As regards love (ch. A remedy for sin (ch.V. 4) 5. and spiritual senses (ch. As regards the beatitudes. 7) B. 2) B. DIVISION OF THE SACRAMENTS (ch. As regards the gifts (ch. 6) . GRACE AS A GIFT OF GOD (ch. INSTITUTION OF THE SACRAMENTS (ch. ORIGIN OF THE SACRAMENTS (ch. 3) 4. HISTORY OF THE SACRAMENTS (ch. As regards petition (ch. 2) 3. As regards obedience (ch. As regards the virtues as such (ch. DISPENSATION OF THE SACRAMENTS (ch. 8) C. 5) 6. ON THE GRACE OF THE HOLY SPIRIT 1. REPETITION OF THE SACRAMENTS (ch. ON THE SACRAMENTAL REMEDY 1. 6) 4. 3) 3. 10) VI. GRACE IN RELATION TO THE HABITS OF THE VIRTUES A. 4) B. GRACE IN RELATION TO THE ACQUIRING OF MERITS A. 9) D. fruits. GRACE IN RELATION TO FREE WILL A. As regards faith (ch. A condition of meritorious acts (ch. The pains of hell (ch. Orders (ch. Matrimony (ch.7. The suffrages of the Church (ch. 11) F. 6) B. ON THE FINAL JUDGMENT 1. 4) B. 7) ST. Extreme Unction (ch.THE JUDGMENT IN GENERAL (ch. 1) 2. 10) E. 9) D. Penance (ch. 13) VII. The conflagration of fires (ch. 3) 3. 5) 4. 7) B. The glory of paradise (ch.THE ANTECEDENTS TO THE JUDGMENT A. 2) B. BONAVENTURE: THE BREVILOQUIUM PROLOGUE . THE CONSEQUENTS TO THE JUDGMENT A. The resurrection of bodies (ch. NATURE AND INTEGRITY OF THE SACRAMENTS A. 12) G. Confirmation (ch. THE CONCOMITANTS TO THE JUDGMENT A. 8) C. Holy Eucharist (ch. Baptism (ch. The pains of purgatory (ch. 7 Hence. 2. It is by faith. and depth of the entire universe. moreover. it sums up. For the Scriptures ORIGINATED. . and also the foundation of the entire Scriptures. through the instrumentality of this faith. not in human research. it describes the whole course of history. faith is. exiled from the Lord8. height. in so far as this knowledge serves the purpose of salvation. and to have Christ dwelling through faith in your hearts: so that. the content of the entire universe. for the sake of providing man the wayfarer with as much knowledge as he needs to save his soul. as it were. that the firmness of our understanding of Scripture comes. Again. 3. or by being restricted to only part of the universe. length. and the door that leads us in. who apportions His gifts and allots to everyone according as He will5. that its development was proportioned to man's capacity. as regards every supernatural illumination.1 In these words. but in divine revelation coming from the Father of Lights3 . By this Spirit. the door. and that its end or fruit consists in the superabundance of overflowing happiness.i Rather.has not been circumscribed by the rules of reasoning. Holy Scripture . and to know Christ's love which surpasses knowledge. it displays the glory of those finally to be saved. first of all.unlike the other fields of knowledge . and end of Holy Scripture. and so covers the BREADTH. faith is given.10 according to the same fourfold pattern. you may be able to comprehend with all the saints what is the breadth and length and height and depth. we should be wise unto sobriety and according as God hath divided to everyone the measure of faith. So. Using. and thus reveals the DEPTH. thereby comprehending the LENGTH. the lamp that guides us. through His Son Jesus Christ. it recounts the misery of the reprobate.4 from whom. as will be shown later. .9 Instead. that the wisdom given us by God must be measured. not only of the universe. This manner of development was called for by man's capacity . lest anyone be more wise than it behoveth to he wise. being rooted and grounded in love. the Holy Spirit flows into our souls. in order that you may be filled unto all the fullness of God. the origin.FOR THIS REASON 1 bend my knees to the Father of our Lord Jesus Christ.from whom all fatherhood in heaven and on earth receives its name. and dividing. And in thus describing the breadth. therefore. thus showing the HEIGHT. He tells us by implication that Scripture originated under the influence of the Holy Trinity. in its DEVELOPMENT. by supernatural inspiration. defining. that He may grant you from His glorious riches to he strengthened with power through His Spirit unto the progress of the inner man. Holy Scripture itself develops. which is called theology. no one can penetrate its meaning unless he has first had infused into him faith in Jesus Christ as the lamp. it unfolds. a language sometimes literal and sometimes figurative. for while we are . filled with the Holy Spirit as a vessel of election and sanctity.2 are exposed by the great teacher of nations and preacher of truth. from whom all fatherhood in heaven and on earth receives its name. but also of God's judgment. development. we have Christ dwelling6 in our hearts. and through faith. we are given the knowledge of Scripture in the measure of the blessed Trinity's outpouring. as the apostle clearly intimates in the first part of the passage with which we began. It is from such knowledge of Jesus Christ. the foundation that supports us. the Epistles. of necessity. love for Him. and be fulfilled of all we desire. to the sapiential. to their account of the times and periods. but the fullness of eternal happiness. We also find that the Old Testament is composed of a large number of books. that everlasting life. must be our goal and our intent in studying and in teaching the Scriptures. also divided in the same fourfold manner. this is the final state. like some noble mirror made to reflect the whole complex of the created world. who saw the wheels of the four faces.of understanding: for the human intellect was made to grasp great things and many things in a grand and manifold way. but also that we might possess. length. and love. height. ten in the second. but also in their fourfold division. through such knowledge. by being confirmed in faith and rooted. and also in hearing them. and. as is truly said in the words of the apostle quoted above. not only naturally. . Once our desires and intentions have been fixed upon this end of the Scriptures. we wish to consider the BREADTH of Holy Scripture. and thus be filled unto all the fullness of God13. by the straight road of Scripture itself. five in the third. it remains for us to explore their unfolding as regards their breadth. Paul.15 The New Testament has corresponding books. . then. to their description of the orderly levels of hierarchies. The BREADTH of the Scriptures refers to the number of their parts. and prophetical. historical. into two Testaments: the Old and the New. in which we shall see. There are five books in the first group. That is. Such. the true knowledge of Jesus Christ. as it were. If. we must reach out in a spirit of pure faith to the Father of Lights. we can know the breadth. not only that we might believe in. we must begin at the beginning. the face of a lion fits the legal books and the Gospels because of their outstanding authority. By knowing and loving Christ.14 (1) ON THE BREADTH OF HOLY SCRIPTURE 1. each wheel being. the HEIGHT. These Writings which contain the words of everlasting life11 were written. there is a wondrous concordance between the Old Testament and the New. To this do the saints' desires tend. then. and the DEPTH. the LENGTH. through His Son and in the Holy Spirit. legal. and together with knowledge. 6. and kneeling in our hearts. and vice versa. ask Him to give us. Finally. in love. to their abundant allegorical senses and interpretations. And that we may attain this fruit and end rightly. attain unto the all-surpassing Knowledge and measureless Love which is the Blessed Trinity. signified by the vision of Ezechiel. the Apocalypse. the face of an ox fits the historical because of their . length. particularly those of St. within another. Then we shall really know that love which surpasses knowledge12. and depth of Scripture. height. once we have both believed in their Source and invoked Him. Thus. 5. to the prophetical. This is the fullness to which the divine Scriptures would lead us. replete with all that is true and good. The Gospels correspond to the legal books: the Acts of the Apostles. Likewise. 4. the END or FRUIT of Holy Scripture is not something restricted. This is what was prefigured and cf. so that the development of Scripture may be thought of as answering all that man's capacity demands. but also supernaturally. and depth. not only in their content. sapiential. following the path and the order of the apostle's text. For the Old Testament is contained in the New. to the historical. the first thing we discover is that it is divided. and six in the fourth: a total of twenty-six books. 17 2. and the law of grace. the sapiential. It considers the world's course in three phases: under the law of nature. "to put it shortly. those of the holy prophets. they correspond to these four elements. That is why there are four kinds of Scriptural books in both Old and New Testaments. for Scripture describes all times and periods from the beginning of the world until the day of judgment. by the laws of a Majesty supremely powerful. by completing Holy Scripture. is concerned. there cannot be in Scripture any dissociation between knowledge pertaining to faith and that pertaining to morals. And when there were added the revelations which the Spirit.20 begins with the placing of Christ in the tomb.iv Thus.16 the face of a man fits the sapiential because of their keen wisdom. then. and at last the Gospel teachings. by the teachings of an all-provident Truth. (2) ON THE LENGTH OF HOLY SCRIPTURE In Holy Scripture we find also LENGTH. the second from Noe to Abraham. the historical. and continues until the end of the world and of time. . since Scripture is essentially based on knowledge stemming from faith. is like an immense river: the farther it flows. could teach the Church of Christ the whole truth of salvation. the greater it grows by the addition of many waters. and all right living.examples of moral strength. set down in writing by the evangelists. it is divided into two Testaments which. while the prophetical derive their moving force from a combination of the foregoing. but also with truth as the object of the purely speculative intellect. Holy Scripture. taught us through their means. Scripture first consisted only of the legal books. by the examples of an all-perfect Goodness. the apostles. there are four ways of prompting someone toward good and drawing him away from evil: namely. as their content clearly shows. then. on the other hand. which is the motive power and foundation of morals. not only with moral truths. and finally. by a combination of these three ways. Philosophy. related by the holy apostles. differ as fear differs from love."iii 3. while the seventh. in the first chapter of Genesis. The legal books compel by the commands of an all-powerful Majesty. running concurrently with the sixth. extend the knowledge of truth. since it begins to unfold with the beginning of the world and of time. spoken by the lips of Christ incarnate. the fifth from the exile to Christ. and within these phases. thus instructed in all the truth18 by the Spirit. descending upon them. and shall last until the universal resurrection. and the face of an eagle fits the prophetical because of their penetrating vision. These [prophetical] books are thus in a way a recalling of the whole body of moral and doctrinal precepts. by the teachings of a Truth supremely wise. in the manner of philosophy. Now. according to God's promise. the waters of wisdom of the historical books were added to it: then followed the teachings of Solomon most wise.ii but into Old and New Testaments. 4. the fourth from David to the Babylonian exile. therefore. distinguishes seven specific periods: the first from Adam19 to Noe. the written law. since Holy Scripture is a science drawing the soul away from evil and impelling it toward good. and. the third from Abraham to David. The proper division of Scripture. Later. Scripture traverses the greatest conceivable length. Thus. and this by appealing to both fear and love. is not into theoretical and practical branches. justice. the sixth from Christ to the end of the world. by the examples and benefits of a Goodness supremely pure. in the closing chapters of the Apocalypse. 2. The full span of time, proceeding under its three laws- the innate (of nature), the imposed (written), and the infused (of grace) - rightly passes through seven ages and comes to a close at the end of the sixth; for thus the course of the world reflects the sequence of its creation, the course of the large world corresponding to that of the small- to the life of man, for whose sake the world was made.v The world's first age or period, when the material universe was formed, the demons fell, and the angels were confirmed in good, fittingly parallels the First Day of creation, when light was made and set apart from darkness. The second age, when the wicked perished in the Flood and the good were saved in the Ark, parallels the Second Day, when the firmament was established, separating the waters. The third age, when Abraham was called and the Synagogue began to be, that it might be fruitful and bring forth offspring for the worship of God, parallels the Third Day, when land appeared and brought forth vegetation. The fourth age, called the age of kingship and priesthood because it was then that King David developed the service of God, corresponds to the Fourth Day, when the heavenly lights and the stars were formed. The fifth age, when the exiles lived and suffered in the midst of several foreign nations, corresponds to the Fifth Day, when the fishes of the waters were created.21 The sixth age, when Christ was born in the form of man who, in turn, is the true image of God, corresponds to the Sixth Day, when the first man was brought to life. The seventh age, which is, for souls, eternal rest, corresponds to the Seventh Day, when God rested from all His work of creation.22 3. These seven ages are thus distinguished on the basis of the signal events that ushered them in, whereby they correspond to the days of the world's creation. The first age is also called infancy, for the Flood deleted all memory of it, as time completely erases the memory of early life.vi The second is called childhood, for then occurred the separation of tongues; correspondingly, in childhood we begin to speak. The third is called adolescence, for then Abraham was summoned to receive circumcision and the promise of offspring; as, in adolescence, the procreative power begins to be active. The fourth is called manhood, for at that time the Synagogue flourished under the kings; similarly, manhood is the age of greater might. The fifth is called decline, for during the exile the Jewish priesthood weakened; as in man's declining years, strength and appearance deteriorate. The sixth is called old age, for the world's sixth age ends with the day of judgment, but is enlightened with the wisdom of Christ's teachings; as man's old age is linked to death, but enlightened with the bright light of understanding.23 4. And so the whole course of the universe is shown by the Scriptures to run in a most orderly fashion from beginning to end, like a beautifully composed poem in which every mind may discover, through the succession of events, the diversity, multiplicity, and justice, the order, rectitude, and beauty, of the countless divine decrees that proceed from God's wisdom ruling the universe.vii But as no one can appreciate the beauty of a poem unless his vision embraces it as a whole, so no one can see the beauty of the orderly governance of creation unless he has an integral view of it. And since no man lives long enough to observe the whole with his bodily eyes, nor can anyone by his own ability foresee the future, the Holy Spirit has given us the book of the Scriptures, whose length corresponds to the whole duration of God's governing action in the universe. (3) ON THE HEIGHT OF HOLY SCRIPTURE 1. HEIGHT, also, is found in the Scriptures as they unfold. It is seen in the description of the hierarchies and of their ordered ranks: the ecclesiastical, the angelical, and the divine; or, in other terms, the subcelestial, the celestial, and the supercelestial. The first are described plainly, the second somewhat more indirectly, and the third in an even more mysterious way. So Scriptures are high, higher, or most high accordingly as they describe the ecclesiastical, the angelical, or the divine hierarchies. Thus we can say with the prophet: Such knowledge is too wonderful for me; too lofty for me to attain24. 2. And this indeed is true. While things have an objective existence, they exist also in the soul, by [innate or] acquired knowledge, or by grace, or by glory; and they exist in Eternal Art.25 Now, philosophy is concerned with things as they exist in their nature, or again, as they exist in the soul by innate or empirical knowledge; but theology, being a science both based on faith and revealed by the Holy Spirit, is concerned with grace and glory and Eternal Wisdom. It uses philosophical knowledge as its servant, borrowing from the natural order what it needs to make a mirror for the representation of things divine; erecting, as it were, a ladder, whose foot rests upon the earth but whose top reaches heaven.26 And all this is done through the one Hierarch, Jesus Christ, who is Hierarch not only in the hierarchy of the Church by reason of the human nature He assumed, but also in the angelical hierarchy, and again, as the Second Person sharing the supercelestial hierarchy of the most blessed Trinity. Through Him, the grace of unction runs down from the supreme Head, God, not only upon the beard, but even to the skirt of His garment:27 not only upon the heavenly Jerusalem, but even to the Church Militant. 3. There is indeed great beauty in the fabric of the world; but there is much greater beauty in the Church, for it is adorned with the splendor of the holy charismatic gifts; and greater beauty still in the heavenly Jerusalem; and the greatest beauty of all in the supreme and most blessed Trinity. Not only, then, do the Scriptures have a MOST LOFTY subject, which procures delight and raises on high the vision of the mind; they are also MOST BEAUTIFUL, delighting our intellect in a certain special way; and as they deepen this delight more and more, they prepare our souls for the heavenly vision of God's exalted marvels. (4) ON THE DEPTH OF HOLY SCRIPTURE 1. Finally, there is depth in the Scriptures, deriving from their several figurative meanings. Many Scriptural passages have, besides the direct sense, three other significations: the allegorical, the moral, and the anagogical. Allegory consists in this: that one thing signifies another thing which is in the realm of faith; moral teaching, or tropology, in this: that from something done, we learn another thing that we must do; anagogy, or lifting up, in this: that we are given to know what to desire, that is, the eternal happiness of the elect. 2. It is entirely logical for Scripture to have a threefold sense in addition to the literal: such amplitude consorts with its content, its hearer or disciple, its origin, and its end. It consorts with its CONTENT, for Scriptural teaching is concerned with God, with Christ, with the works of salvation, and with the things of faith. - God is the Being covered by the Scriptures; Christ is the Power; the works of salvation are the action; and the things of faith are the sum of all three aspects. - Now, God is triune: one in essence and trine in the Persons; hence, Scripture, proceeding from Him, has a threefold [figurative] sense beneath one and the same literal text. Again, Christ being the one Word, all things are said to have been made through Him, and all things shine within Him, so that His wisdom is both manifold and one.28 Next, the works of salvation, though many, are all fundamentally related to the one sacrifice of Christ. Finally, the light given forth by the things of faith as such varies with the state of the believer.29 Scripture, then, answering to all these circumstances, gives us a number of meanings from a single text. 3. Scripture's manifold meaning consorts with its HEARER. None but the humble, pure, faithful, and attentive can hear it properly.viii As a deterrent to pride, a mysterious and profound signification is hidden under the shell of its obvious meaning. The very depth that lies beneath the humble word reproves the proud, casts out the unclean, drives away the insincere, and awakens the slothful to search the mysteries.ix The Scriptural teaching is addressed, not to one kind of hearer, but to every kind, and all who would be saved must know something of it. Thus Scripture has a manifold sense, that it may appeal to each separate mind, meeting each at its own level while remaining superior to all, and illuminating and setting afire with its countless shafts every mind that searches it with care. 4. Scripture's manifold sense is proper to the SOURCE whence it comes: God, through Christ and the Holy Spirit speaking by the mouth of the prophets and of the others who committed its doctrine to writing.30 - Now, God speaks not with words alone, but also with deeds, for with Him saying is doing and doing is saying; moreover, all creatures are the effects of God's action, and, as such, point to their Cause. Therefore, in Scripture, which is received from God, both words and deeds are meaningful. Again, Christ the Teacher, lowly as He was in the flesh, remained lofty in His divinity. It was fitting, therefore, that He and His teachings should be humble in word and profound in meaning: even as the Infant Christ was wrapped in swaddling clothes, so God's wisdom is wrapped in humble images. Finally, there was variety in the manner whereby the Holy Spirit brought enlightenment and revelation to the hearts of the prophets. As no mind is able to hide from Him, and as He was sent to teach all the truth, it was fitting that His doctrine should harbor several meanings within a single utterance.31 5. Scripture's manifold sense also accords with its END. It was given to guide man's thoughts and actions so that he might arrive at his true goal; and since all the rest of creation was designed to serve him in his ascent toward his heavenly home, Scripture takes on the very diversity of created things, to teach us through them that wisdom which leads to eternal life. But we cannot be led to eternal life unless our intellect knows what truths to accept, and our will chooses the good that is to be done, and our heart yearns to see God, and to love Him, and to enjoy Him. So the Scriptures, given by the Holy Spirit, take up the book of creation, and adapt it to the final end by a threefold method: by tropology, they teach us how to act as men; by allegory, show us what to believe with faith; by anagogy, reveal to us what to desire for our eternal delight. Only when we are cleansed by virtuous deeds, enlightened by luminous faith, and perfected by most ardent love shall we finally receive the crown of everlasting happiness. (5) ON HOW HOLY SCRIPTURE PROCEEDS 1. The many types of wisdom found throughout the breadth, length, height, and depth of Holy Scripture proceed in one general way: that of authority. Within it are included the ways of narration, commandment, prohibition, exhortation, instruction, commination, promise, supplication, and praise. All these, however, are dependent upon the one principle of authority, and properly so. 1. The purpose of Scriptural doctrine is that we become virtuousx and attain salvation. This is effected, not by mere speculation, but by a disposition of the will. Hence the divine Scriptures had to be presented in whatever way would dispose us best. Now, our affections are moved more strongly by examples than by mere argumentation, by promised rewards than by reasoning, by devotion than by dogma. That is why the Scriptures were not to proceed by way of definition, analysis, and synthesis in order to prove the properties of some subject matter, as do the other sciences;xi they were to make use of their own modes, adapting themselves to the different mental states that make souls respond differently. For instance, were a man to remain unmoved by a command or a prohibition, he might perhaps be moved by a concrete example; were this to fail, he might be moved by the favors shown him; were this again to fail, he might be moved by wise admonitions, trustworthy promises, or terrifying threats, and thus be stirred, if not in one way then in another, to devotion and praise of God; thereby obtaining the grace that would guide him in the practice of virtue. 3. Now, the narrative modes32 cannot proceed to certitude by way of rational argumentation, since particular facts cannot be formally proved.xii Therefore, lest Scripture appear doubtful and lose some of its moving power, God has given it, in place of the evidence of demonstration through reasoning, the certitude of authority; a certitude so absolute as to surpass any attainable by the keenest human mind. And because the authority of one who is liable to deceive or to be deceived is not absolute, and there is none who can neither be deceived nor deceive but God and the Holy Spirit, therefore Scripture, to be perfectly authoritative, as it must be, was handed down, not through human research, but through divine revelation. 4. No passage of Scripture, then, should be regarded as valueless, rejected as false, or repudiated as evil, for its all-perfect Author, the Holy Spirit, could inspire nothing untrue, trivial, or degraded. That is why heaven and earth will pass away,33 but the words of Scripture will not pass away34 until they are fulfilled. For, in the Saviour's words, "till heaven and earth pass away, not one jot or one tittle shall be lost from the Law till all things have been accomplished. Therefore whoever does away with any Scriptural doctrine, and so teaches men, shall be called least in the kingdom of heaven; but whoever carries them out and teaches them, he shall be called great in the kingdom of heaven." (6) ON EXPLAINING HOLY SCRIPTURE 1. Scripture, having its own way of proceeding, should be interpreted and explained by a method that exactly corresponds. Since its one wording may cover different meanings, the task of the expositor is to bring hidden things to light;35 that is, once a meaning has been brought forth, to make it clear through another, more direct Scriptural passage. If, for instance, we were to expound this text from the Psalms, Take hold of arms and shield: and rise up to help me36, and we wished to explain what God's weapons are, we would say that they are His truth and good will, and that this can be proved from more explicit biblical texts. For it is written elsewhere: Thou hast crowned us, as with a shield of Thy good will;37 and, His truth shall compass thee with a shield38. No one will find this an easy task unless, by constant reading, he has fixed in his memory the text of the Bible to the very letter; not otherwise shall he ever have the ability to interpret Scripture. As a man who neglects to study the rudiments of language could never understand the exact meaning of words or the rules of composition, so also the man who disregards the literal text of the Scriptures shall never rise to the understanding of their spiritual content. 2. The expositor should realize, however, that he is not to seek allegories everywhere, or give a mystical interpretation to everything. In this regard, it should be noted that Holy Scripture is divided into four parts. The first deals in a literal way with the forms of being in the world, through which it points to our individual restoration, as appears in the accounts of the world's creation. The second covers the deeds and wanderings of the people of Israel, through which it points to the restoration of the whole human race. The third plainly denotes and expresses those matters of faith and morals which pertain to our salvation. The fourth announces the mystery of this salvation, now plainly, now in words enigmatic and obscure. Hence, these different parts of Scripture should not have applied to them a uniform method of interpretation. 3. In blessed Augustine's book "On Christian Doctrine,"xiii there are three rules by which the Scriptural exegete should be guided. The first is this: When the Scriptural words directly signify finite matters that are specific facts of human history, they mean primarily what they say, but in the second place they symbolize the mysteries of our restoration. Whereas when the words directly signify matters of faith or charity, there is no need to seek a symbolical meaning as well. The second rule is this: When the Scriptural words directly signify finite matters pertaining to the people of Israel, the expositor should search in other parts of Scripture for a possible symbolical meaning attaching to these things, and then bring out this interpretation by words which plainly express a truth of faith or a principle of moral behavior. For instance, if a flock of ewes39 are said to be big with twins, he should show that in this passage the ewes signify men, and the twins, mutual love. The third rule is this: When the Scriptural words have a meaning both literal and spiritual, the commentator must know whether to accept them in the historical or in the spiritual sense, in the event they cannot be accepted in both senses. If they can be accepted in both senses, they must be offered in both. But if a choice has to be made, they must be taken in the spiritual sense alone. For instance, such passages as state that the law of Sabbath is perpetual, the [Mosaic] priesthood eternal, the possession of the earth unending, or the pact of circumcision never to be broken, should be understood in no other way than in their spiritual sense. 4. And, bearing on this: If a man is to make his way securely40 in the forest of the Scripture, cutting through it and opening it out, it is necessary that he first have acquired a knowledge of Scriptural truth in its explicit statements. That is, he should note how Scripture describes the origin, course, and final fate of the two groups, like armies in confrontation: the good who humble themselves in this world but will be exalted forever in the next, and the wicked who exalt themselves in this world but will be cast down forever in the next. Scripture, then, deals with the whole universe, the high and the low, the first and the last, and all things in between. It is, in a sense, an intelligible cross41 in which the whole organism of the universe is described and made to be seen in the light of the mind. If we are to understand this cross, we must know God, the Principle of beings; we must know how these beings were created, how they fell, how they were redeemed through the blood of Jesus Christ, reformed through grace, and healed through the sacraments; and, finally, how they are to be rewarded with eternal pain or eternal glory. 5. These truths are so widely diffused throughout the works of saints and doctors that they could not all be read or heard by Scriptural students even in a long time. Beginners in the study of theology, in fact, often dread the Scripture itself, feeling it to be as confusing, orderless, and uncharted as some impenetrable forest. That is why my companions have asked me, from my own little knowledge, to write a brief summary of true theology. Yielding to their wishes, I have agreed to compose what may be called a "Breviloquium," in which, though the whole subject is not covered, the more important points are touched upon. Some explanatory notes have been added as they suggested themselves in the course of writing. 6. The theme of theology is, indeed, God and the first Principle. Rather, being the highest knowledge and the highest teaching, it resolves everything in God as the first and supreme Principle. That is why, in giving the reasons for everything contained in this little work or treatise, I have attempted to derive each reason from the first Principle, in order to demonstrate that the truth of Holy Scripture is from God, of God, according to God, and for God as an end.42 It will be seen, then, that this science has true unity and is well organized, and that it is not improperly called theology. If anything here is found to be imperfect, obscure, superfluous, or inaccurate, let it be imputed to pressing business, insufficient time, and my own inadequate knowledge; if anything is found to be good, let the honor and glory be rendered to God alone.43 In order to make sure that the development is lucid, I have taken care to give in advance the titles of the different chapters, so that the subject matter would be more clearly understood and more easily remembered. There are in this work seven parts, containing in all seventy-two chapters. END OF PROLOGUE ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| PART I ON THE TRINITY OF GOD CHAPTER 1 - SUMMARY OF THE SEVEN TOPICS OF THEOLOGY FIRST OF ALL, let us understand that the sacred doctrine, namely theology, dealing primarily with the first Principle, the triune God, comprises seven topics: THE TRINITY OF GOD-THE CREATION OF THE WORLD - THE CORRUPTION OF SIN - THE INCARNATION OF THE WORD- THE GRACE OF THE HOLY SPIRIT- THE SACRAMENTAL REMEDY- THE LAST STAGE OR FINAL JUDGMENT. 2. The reason is this. Since Holy Scripture, which is to say theology, is a science that imparts as much knowledge of the first Principle as is needed by us wayfarers for attaining salvation; and also since God is not only the efficient and exemplary Cause of things through creation, but also their refective Principle through redemption, and their perfective Principle through remuneration - for these reasons, theology deals not only with God the Creator, but also with the act and product of creation. Now, because the rational creature, which is in one sense the end for which all the others were made, did not stand firm, but fell, and hence needed to be restored, therefore theology deals also with the corruption caused by sin, with the Healer, with the condition of health, and with the medicine; and, finally, with the perfect recovery that is to come about in the state of glory while the wicked are given to punishment. And so theology is the only perfect science, for it begins at the beginning, which is the first Principle, and proceeds to the end, which is the final wages paid; it begins with the summit, which is God most high, the Creator of all, and reaches even to the abyss, which is the torment of hell. 3. Theology is also the only perfect wisdom, for it begins with the supreme Cause, considered as the Principle of all things made. This is the point where philosophical knowledge ends, whereas theology goes on to consider this same Cause as the remedy of sin, the reward of merit, and the goal of desire. All Christians should burn with the longing to attain this knowledge, for it is unto souls perfect savor, life, and salvation. 4. The foregoing shows that theology, though admittedly broad and varied in matter, is nevertheless a single science. Its subject, as the One BY WHOM all things have been made, is God; as the One THROUGH WHOM all things receive their being, is Christ; as that FOR THE SAKE OF WHICH all things are done, is the work of restoration; as that AROUND WHICH all things revolve, is the unique bond of love linking heaven and earth; as that WITH WHICH the whole content of the canonical books is concerned, is the body of faith as such; as that WITH WHICH the whole content of the commentaries is concerned, is the body of faith as intelligible, for according to Augustine's work "On potent to powerless. true faith bids us believe that. . to which we ourselves belong. eternity. and inseparability. just to unjust. He in His all-surpassing goodness redeemed man and nourishes him.ON FAITH IN THE TRINITY OF PERSONS AND THE UNITY OF ESSENCE 2. necessity. through Christ. . immensity. 3. love. the Second originates from the First alone through generation. third. with the plurality of Persons. equality. beautiful to ugly. if we are to think of God most loftily and most devoutly. it requires that our thinking about God be of the loftiest and most devout order. this is proved not only by Holy Scripture. it includes supreme fecundity. on reason. invisible to visible. which is called doctrine . The First does not originate from any of the others. a Word coequal with Him "whom He has begotten in eternity and in whom He has disposed all things".xv by whom He produced and now governs all things. from both the First and the Second through spiration or procession. Concerning the plurality of Persons within the unity of nature. And yet. At the outset. Further. incorruptible to corruptible. we believed Him unwilling to do so. second. 5. but also by the whole of creation. so that He is both one and trine. Through the precious blood of this Word made flesh. according to godliness. immortal to mortal. first. Through this same Word. and which proclaims that it has a transcendent Creator: a Creator who granted us natural intelligence and reason. Son. immutability. sensitive to insensitive. And on this very account. As Augustine writes in chapter four of the fifteenth part of his work "On the Trinity": "The proof of God's existence is founded not only upon the authority of the divine books. bringing liberation from every misery. incorporeal to bodily. by which we are able to judge that living beings are superior to lifeless. kinship. 45and it would not be of the most devout order if."xiv 1. For Scripture establishes that God has an Offspring whom He supremely loves. Trinity of Persons does not exclude from the divine essence a supreme unity. with the plurality of manifestations. CHAPTER 2 . more. 4. we are to hold that He supremely communicates Himself by eternally possessing One who is beloved and One who is Mutual Love. good to evil. simplicity. generosity. believing Him able. likeness. and thereby all love will be fulfilled: God's love for us and our love for God. Since faith is the first condition of divine worship and the foundation of doctrine which is according to godliness44. in the one nature. . all of which sound faith understands to exist in the blessed Trinity. our thought would not be of the loftiest order if we did not believe that God can supremely communicate Himself. so that all the elect will be the children of the supreme Father. blessed to reprobate. in regard to the requirement of faith that we have a concept of God of the loftiest order. He will dispense His supreme mercy at the end of the world. Thus. The fact that faith requires us to have a concept of God of the most devout order is evidenced by the whole Scripture. The explanation of this truth is as follows.the Advantage of Believing": "Faith is founded on authority. changeless to mutable. understanding. once redeemed. or even primacy. three questions must be considered in connection with the Trinity of God: how the unity of substance and nature may be reconciled. and the Third. there are three Persons: Father. with the plurality of appropriations. and Holy Spirit. but also upon the entire natural universe around us. 4. rational to brute. Now. and Holy Spirit. PERCEIVING all things. 3. the Principle who proceeds from no other. and these three.46 CHAPTER 3 . Sacred doctrine contributes to the right understanding of this faith by teaching that there are. and completely HAPPY. IMMORTAL. perfectly GOOD. while two hypostases necessarily result from two substance-producing modes of emanation. and UNDERSTANDING all things."xvi Here. INCORRUPTIBLE. the Unbegotten One.xvii they can be reduced to three: eternity. 4. and five concepts. Again.ON THE RIGHT UNDERSTANDING OF THIS FAITH 1. Therefore. simplicity. Hence there are here THREE HYPOSTASES. supremely BEAUTIFUL. the first is generation. And because supreme wisdom posits the Trinity. This should be understood as follows. Being utterly perfect. characteristically and principally indicated by the names: Father. the Trinity consists. through nature and through will.xviii 2. In these. He communicates Himself with complete perfection. wisdom. But. as Augustine shows in a later passage.since we certainly place the Creator above His creation. it posits also the attributes listed earlier: oneness. but a SPIRIT. the second spiration-procession. are found the highest excellences of divine Being. 6. for then we should have an infinite series. The first and supreme Principle. and happiness. by the very fact that He is first. He remains completely undivided. as faith tells us. 5. and Love. in these twelve predications. Therefore. spiration and procession. there are here FOUR RELATIONS: paternity and filiation. four relations. the Father as such. being utterly simple. which comprises the begetting Mind.47 Hence these are the two modes found here. not a bodily being. because each mode of emanation implies a twofold relation. and yet in all only three personal properties. Furthermore. to one. Now. Son. Hence there are here but THREE PERSONAL PROPERTIES. and unbegottenness. two modes of emanation. we must also posit that the original producing hypostasis does not itself emanate from anything else. 7. within the first Principle there are modes of perfect emanation which leave oneness of nature unimpaired. wisdom. OMNIPOTENT. is utterly simple. and the rest. is utterly perfect. UNBEGOTTEN ONE designates Him by a . each Person enjoys one property through which He principally is made known. the divine hypostases are made known to us. But the modes of perfect emanation are only two. by the very fact that He is supreme. their mutual bond. the begotten Word. The Father is properly the One without an originator. within the Godhead. and IMMUTABLE. three hypostases. which is the very reason for its characteristic excellence. But the original producing hypostasis is shown to have no originator. Hence there are here FIVE CONCEPTS: the four relations indicated above. By such relations. utterly JUST. we must proclaim Him as being supremely ALIVE. Father. and SON as the personal likeness. that regarding the Godhead two modes of predicationxxii are possible.ON THE CATHOLIC EXPRESSION OF THIS FAITH48 1. the mutual Bond or Love. Again. but also affirmatively through inference.49 The only exception is "relation" which has a twofold reference: the subject in which it exists. in the order of predication. as the One given through the will who is the Gift par excellence. time. and the object to which it points. WORD as the expressing likeness. passion. and of hypostasis. five modes of assertionxxv. The first Principle being both utterly perfect and utterly simple. so that. they are said to become substantive. IMAGE designates Him as the expressed likeness. and SON as the likeness in the order of nature.in terms of essence. proper to natures both bodily and mutable. and the Son as such. three modes of suppositionxxiii -as essence. or if it is. 2. and three modes of differentiationxxvi . or applied to the first Principle in a figurative sense. WORD as the likeness in the order of reason. This should be understood as follows. in respect to the subject in which they exist. do not apply to God except in an analogical or figurative way. of Person. the Gift par excellence. and essence. since it implies existence within the Father of fullness at its source. complete. concept. who is a Person. position. IMAGE designates Him as the likeness in the order of form. and relation expands into the Three. substance. Now. convey the personal properties of the three Persons. therefore. CHAPTER 4 . To give Catholic expression to this faith. Son.xx 9. in conformity with the writings of the holy Doctors. and Holy Spirit.in the order of origination. In the first. quantity. the Word. the three names. and possession. there are ten ways of predicating: as substance. as person. BOND or LOVE. it does not. quality. we must also hold. and the Holy Spirit as such. Likewise. all that implies perfection may be predicated of Him properly and truly.as substance and as relation. as the One given through the will. because there must be distinction. hypostasis.xxvii The last five. four ways of expressing substancexxiv. while all that implies imperfection either is not predicated of Him. The Son is properly the Image.xix 8. it is either predicated of the human nature assumed by the Son.xxi Hence. The Holy Spirit is properly the Gift. action. of substance as such. and in the order of reason. In the same way. then. and HOLY SPIRIT.negation. GIFT designates Him as the One who is given through the will. FATHER designates Him in a proper. This is what we must hold if we would rightly understand faith in the Holy Trinity.in terms of person. and determinate manner by affirmation and the positing of a relation. relation becomes substantive because there cannot be composition. relation. The first five are properly applicable to God in so far as they betoken completeness without contradicting divine simplicity. PRINCIPLE WHO PROCEEDS FROM NO OTHER designates Him by an affirmation followed by a negation. in the second.50 That is why "substance contains the One. and as concept."xxviii . They are therefore the very thing itself of which they are predicated. space. and the fourth person. do not posit in the Godhead any real difference in the ORDER EITHER OF ESSENCE OR OF EXISTENCE.51 The term "Trinity. designating Them as related. while the essence is not related to any other essence. are established these two aforesaid sole and distinct modes of predication. therefore. is predicated both as a substance and as a relation. 4.which indicates an indeterminate supposit of the substance.54 The first distinction is the greatest that may be found in the Godhead. or equal by reason of Their intrinsic relationship. In other words. since no one of these may be predicated of any other. for instance. for which the following rules are generally given: in suppositing the essence. they are predicated in the plural. in discussing the Godhead. and is thus common.52 3. examples of these four would be: humanity. the second substance. the third hypostasis. in suppositing the concept. And even as there are more Persons than one in one nature. and the essential.for the Person exists as related to other Persons. within the distinct [divine] Person. and Peter: the first designating essence. "hypostasis" points to the substance as simply distinct.53 as occurs in the distinction between one Person and another. 5.the conceptual. but three modes of distinction. which denotes the possibility of distinction. All these modes are rooted in the oneness of the divine essence. five modes by which we may assert and inquire: the personal. and in the singular. and is thus distinct.though the essence remains one-the substance must be expressed in more ways than one: it must be shown as both common and personal. and such is a property or concept. The second distinction is less . we should consider not only the one who is distinct. we do not supposit the essence or the Person. namely: in the MODALITIES OF WHETHER EXISTING OR EMANATING. for it exists within the SUPPOSITS. not everything that applies to the essence applies also to the concept or to the Person. and if they apply to more than one Person. and conversely. In this regard. as regards the Godhead. 6. in the MODALITIES of BEING UNDERSTOOD." to the substance as distinct in a definite and completed manner. similar. as in the distinction between Person and essence. for all that exists within God is the sole and only God Himself.Here. As common. Since there is here real distinction between the supposits of a substantial being . which asserts the actuality of distinction.xxx In the order of creatures. distinct. That is why there are here three modes of suppositing. Now. it is expressed abstractly by the term essence and concretely by the term substance. while terms predicated as relations cannot be predicated of all three Persons. it is expressed abstractly by the term hypostasis. the hypostatical . do not mean separate Persons any more than distinct Persons mean separate natures. we do not supposit the essence or the concept: as is clear from examples. any man. the substantial. this is the rule that governs them:xxix Terms predicated as substances of all three Persons are predicated severally and jointly. a certain individual. but also that by which he is distinguished. as personal. as one substantive property is distinguished from another. distinct concepts. then. and finally. in the MODALITIES OF REFERENCE. and "person." however. Therefore there are. These modes. Now. in suppositing the Person. we do not supposit the concept or the Person. so there can be more relations than one in one Person. and concretely by the term person. there are. then. goodness from wisdom. Hence. CHAPTER 5 .either as substance or relation. comes down. common and appropriated. manifests Himself. from the third. and presence. through these things. for instance.ON THE UNITY OF DIVINE NATURE IN THE PLURALITY OF MANIFESTATIONS 1. eternal and immutable. He appeared to the patriarchs and the prophets.xxxi Examples of what has been said are quite obvious. He also makes Himself specifically known through particular effects which point to Him in a special manner. if we consider the Persons in their divinity. for it exists within the PREDICATES. from the second. and by reason of which we say that He indwells. we will clearly see both how to think and what to say of the supreme Trinity of the divine Persons. power. and immutable. it belongs to the Father alone to send and not to be sent.57 MANIFESTATION indicates an effect that falls under the senses and has an explicit meaning. and. While the Principle is Himself immutable and uncontainable. also to dwell within us. the . leads back to God. The third distinction is the least. but of the whole Trinity together. Although God is uncontainable. makes Himself known. He is nonetheless the Principle of all things material as well as spiritual. Although there is here. but do not admit of the same thing being said of both. invisible. the plurality of essential properties and concepts. yet the mission or manifestation of one Person is not the mission or manifestation of another. He nonetheless dwells in the saintsxxxii in a special way. immaterial and invisible.xxxiii He came down from heaven. and sends. for it exists only within REASON'S INTERPRETATIONS of substantive properties. that is. which are mutually predicable and do admit of the same thing being said of any number of them. and operation of the Trinity are undivided. He reveals Himself. the indwelling is not of one Person without the others. and contained. but which do not all mean the same thing. literal and metaphorical. the distinction between the [names of God] eternal and temporal. INDWELLING indicates a spiritual effect and the acceptance of it. divine doctrine teaches us to hold the following. From the first mode of distinction comes forth the plurality of Persons.xxxiv While in God. as may be seen from Scripture. He reveals Himself and makes Himself known in a general way through all the effects which emanate from Him. as is the case with sanctifying grace which partakes of the life of God. makes God to possess us and be possessed by us. power. and thus also of all things mutable. 2. as. He sent the Son and the Holy Spirit for the salvation of mankind. the nature. and cannot all be fully understood in the light of any one predicate. though we might say that He sent the assumed man. is sent.56 and it belongs to the Son both to send and to be sent. natural as well as supernatural. And since the effect of grace comes from all three Persons. it belongs to the Holy Spirit to be only sent. the plurality of predication . sentient. through this. Although the first Principle is immense and uncontainable.xxxv extending Himself to all creatures. while the essence is not.55 This being understood. the terms Person and Essence may be said of one another. supreme equality.complete. In the second place. This should be understood as follows. concerning the plurality of manifestations. in which we say that He exists by essence. since the Person is distinct and related to other Persons. even though no change occurs in Him. and of supreme will or benevolence to the Holy Spirit. but as leading to the understanding and knowledge of proper realities. And since the Holy Spirit is eternally produced but does not produce. and manifestation pertains to all as such. the three Persons. Holy Scripture teaches us to hold the following. Thus. to express it. This should be understood as follows. and fruition to the Gift. And since the Father proceeds from no other. derives a fourth series: of omnipotence to the Father. when He first begins to be manifest and to dwell within us."xxxix From this. and so. He who is present in heaven.59 this is not because of some new link or identification with the symbolical species. these are said to be appropriated. through revelation or grace. indeed. in the Son the exemplary principle. CHAPTER 6 . except in time. 5. of omniscience to the Son. . but to send applies to Him only in regard to the creature.61 it is proper to Him to be sent. may be distinctively signified both by signs and names. for He permanently dwells and is manifest in them.58 And because the divine Persons. they are also the signs of an intrinsic relationship. for although both imply an effect upon creatures. it follows that in Him are found in utter perfection the highest and most universal properties of being. since they are always common. Since the first Principle is utterly exalted and utterly perfect. the Holy Spirit sends the Son. and must be qualified: the Holy Spirit sends Himself. splendor to the Likeness. in turn. but as if absent from us. xxxviii Hilarion indicates another series of appropriations based on this! "Eternity belongs to the Father. lastly. but by reason of the union between the thing signified and the sign specifically destined.Holy Spirit appearing in the form of a dove. God. He makes Him present to us. derives a third series of appropriations: In the Father is the efficient principle. and to be sent subjection to authority in the order of eternal generation within the Godhead. becomes present on earth. He both sends and is sent. is always present in heaven to the blessed angels. and in the Holy Spirit the final principle. Even though all the essential attributes apply equally and without distinction to all the Persons. Hence. and thus shows that the Son proceeds from Him. concerning the plurality of appropriations.xl And from this. yet oneness is appropriated to the Father. To BE SENT refers to the same aforesaid effects when they imply eternal generation: for then only does the Father send the Son when.60xxxvi DESCENDING indicates either of the aforesaid effects when it is thought of as beginning.62 Thus it is clear that the following propositions are improperly expressed. as regards both grace and knowledge. when the Spirit is described as having appeared in the form of tongues of fire and of a dove. that is. we say that He comes down to us. in that to send implies authority.xli Now. truth to the Son. But from sinners on earth He is in a certain way absent. the Son sends Himself-unless the object "Himself" here refers to Christ as a man born of the Virgin.ON THE UNITY OF DIVINE NATURE IN THE PLURALITY OF APPROPRIATIONS 1. either together or individually. and goodness to the Holy Spirit. being distinct. 2. not as actually becoming proper. therefore any one Person as such is able to manifest Himself. In the third place. It is also clear that to send and to be sent do not pertain to all. both in manner and origin.xxxvii But since the Son both produces and is produced. nowhere is it said that He is sent. that is. the harmony of oneness and conformity. and FINALITY to the Holy Spirit. there is oneness. be allpowerful. is utter BENEVOLENCE. are attributed to the three Persons. the Supremely Good is supremely satisfying and beneficent. the following must be held according to the sacred teaching. 5. FRUITION is in the Gift. truth. lying. for instance. returning upon Itself in a complete and perfect circle. "true. Again. but determine it rationally."xliii 4. From this follows the second mode of appropriation. supreme GOODNESS. For "one" describes being in that it is whole.These properties are: oneness. God is almighty. all will tends toward the supreme End. or intending evil. in the Holy Spirit. and all-loving. by reason of indivision between itself and its proper species. first and supreme Goodness. the Supremely True is supremely conforming and beautiful. the concept of end. are supremely attributed to the first Principle. and "good. SPLENDOR is in the Likeness. in the Word. Now.something more should be said of them. to whom they are appropriated. The Supremely One is supremely first because He is absolutely without beginning. since He is supremely beneficent and generous. first and supreme Truth. by reason of indivision between itself and its proper operation. is in fact OMNIPOTENCE. therefore. omniscience. all power derives from the first and supreme Cause. They do not narrow down the concept of being in terms of distinct supposits. first and supreme Oneness. as being perfect and transcendental. and why. supreme TRUTH. and benevolence . Thus."xliv Hence the third mode of appropriation: EFFICIENCY to the Father. to the Holy Spirit who proceeds from both as the Love and the Gift. conformity.for "the good and the end are the same. and. That is why these three. by reason of inner indivision.xlii This triple indivision has an orderly reference to understanding. supreme ONENESS is attributed to the Father who is the origin of Persons. we see what the appropriated attributes are. supreme beauty and resplendence. but in such a manner that acts of culpability. and both will and knowledge presuppose an influx of power."xlv Thus. Concerning God's omnipotence. Since in the Scriptures the Trinity is more often praised in terms of the last three . all-wise. returning upon Itself. 3. is OMNISCIENCE. and good presupposes both one and true. Finally. "The capacity to know implies a power. returning upon Itself. according to which ETERNITY is in the Father. the concepts of expression and exemplarity. EXEMPLARITY to the Son. that is. if only briefly and summarily. The One who is first must. to the Son who proceeds from the Father as the Word." in that it is communicable. supreme beneficence and goodness. since He is supremely beautiful.ON GOD'S OMNIPOTENCE 1. since He has no beginning but is first in every respect. of blessed Hilarion. all wisdom flows from the first and supreme Exemplar. cannot . The same is expressed in different words by Augustine: "In the Father. in the sense that true presupposes one. as having an orderly reference. CHAPTER 7 . and goodness." in that it is intelligible. The attribution of these three perfections is founded on the order they imply: will presupposes knowledge. in the Holy Spirit. supreme oneness and priority imply the concepts of principle and origin. in the Son.omnipotence. 2. But sin implies a disappearance of power. nor is it dependent upon anything. Therefore. except figuratively. PRE-ELECTION. actual and possible. in its awareness of all that occurs in the universe.xlviii 2. in its awareness of what God Himself will do. 3. properly. and as it signifies potency on the part of the uncreated Might alone. This wisdom most clearly knows all things. present. therefore the universal "omni" prefacing "potent" covers all those things the power to do which is power unqualified: that is. AND FOREKNOWLEDGE 1. That which is possible in the third sense. good and evil. supreme and utterly perfect. or creating some being that would be infinite in act. but not in the first or second. CHAPTER 8 . This clearly shows the scope of divine might. there are three senses in which a power can be called ORDERLY: as it is in act. MIRROR . Divine power. We call COMPLETE a power that cannot disappear. Therefore. is directly opposed to order. or corporeal acts: and this precisely because it is omnipotent through a power that is complete. i. past. in its awareness of all that is to come about. it is called pre-election. as it would be for God to produce something infinite in act. it is called prescience or foresight. it is called reprobation. it is called approval. Concerning God's wisdom. and so forth. whatever. This should be understood as follows. e. although not actual."xlvi Although God cannot do such things. to make something to be and not to be at the same time.be attributed to Him. it is called vision. succumb. nor corporeal and material acts. such as making something greater than Himself. Not only does this wisdom imply the power of knowing: it actually is the very principle of knowing. That which is possible to power in the first sense is not only possible but actual. it is called LIGHT as being the principle of knowing all that is known. it cannot be the subject of culpable. "whatever is contradictory. The order and completeness of divine might exclude the possibility of doing such things. and future. That which is possible in the second sense but not in the first is simply possible. by reason of primordial and eternal principles and causes. be it the smallest thing. penal. and so forth. pain a collapse of power. although it is given different names. Thus it also knows things beyond our understanding and things eternal. nor can acts of penalty [for original sin]. or be limited. it is called providence. As Anselm writes. and bodily operation a limitation of power. to make a past event as never having happened. That which is not possible in any of the foregoing senses. the meaning of the simply possible and of the simply impossible. in its awareness of all that is done well. In its awareness of all the possibles.xlvii is simply impossible. nor contradictory acts. is not created. this wisdom is called knowledge or cognition. Now. and in its awareness of what is to be condemned. such as fearing and sorrowing. yet He is truly.. The first Principle is powerful by a power that is unqualified. is not found in God. the following must be held. as it signifies potency on the part of a creature. But it knows all these things in such a manner that it is not diversified in itself. such as sleeping and walking.ON GOD'S WISDOM. and the fact that some impossibility is compatible with true omnipotence. is possible to God but impossible to creatures. nor is it wanting in anything. all things that proceed from a power both complete and orderly. and perfectly omnipotent. or producing another God equal to Himself. in its awareness of what is to be rewarded. and all things that are not itself. Hence. dependent things independently.as being the principle of knowing all that is seen and approved. art. contingent things infallibly. the future presently. He is the Mirror. if we want to grasp this truth. and PURPOSE. it knows each thing and every thing in the most distinct fashion. But because. as regards the act of proposing. since divine wisdom is both utterly simple and perfect. it knows in itself and through itself. as God produces in time through a single power all things in their complete fullness. In respect to things as they return to Him. But since God's wisdom is utterly simple. as the perfectly expressive likenesses of these same beings. The first Principle.xlix To the Exemplar pertain idea. as explained above. are infallibly predictable for divine wisdom. as they follow their course. for it adds final intention. for it knows the contingent infallibly. Thus. the created uncreatedly. ART. Because of the distinction between the objects of knowledge and their various connotations. we should begin our reasoning with the last statement. Thus. mutable things immutably. with perfection of wisdom.lii 4. fifth. Yet it is not diversified for any intrinsic reason. and from all viewpoints together. the temporal eternally. and purpose: IDEA. From this it follows that He knows. has a knowledge which is utterly simple and perfect. 7. as they proceed from Him. and seventh. word.li And since it knows the contingent infallibly. that freedom of the created will coexists with infallibility of eternal predestination. Since divine wisdom is utterly perfect. 6. fourth. And so contingent things. 5. So. On account of this utter perfection. therefore it is in Himself and through Himself that the first Principle knows all things that are distinct from Him. freedom and indetermination of the [created] will are compatible with pre-election and foreknowledge. He is the Light. conceiving them all most clearly and perfectly.64 sixth. of reprobation. That is why His wisdom is given several names. EXEMPLAR as being the principle of all that is foreseen and disposed. He knows the good as deserving of approbation. God is the Book of Life. all the likenesses of these beings are one in this same wisdom. He is the Exemplar. as regards the act of foreseeing. as regards the act of carrying out. as regards the act of completing. This applies to contingent things both in the order of nature and in the order of free will. certainty in divine knowledge coexists with contingency in the objects known. Likewise. the mutable immutably. and the present as present.a truth of utmost certainty out of which all the conclusions are necessarily deduced. and work backward through the seven above-mentioned levels until we reach the original proposition: that the first Principle knows all things perfectly through His own Self. the dependent independently. future things presently. thus we say that God possesses the determining principles and ideas of all individual beings. oneness is consistent with the multiplicity of determining principles and of ideas. because He is first and supreme.63 3. BOOK OF LIFE as being the principle of all that is pre-elected and reproved.l Since all these acts are the same in God. one is often understood for another. This should be understood as follows. while remaining contingent. He knows all things most distinctly in all their actual and possible states. created things uncreatedly. third. divine wisdom is given a variety of names. even so He expresses them all in eternity . temporal things eternally. second. the evil. He knows the future things as future. WORD. and for the same reason. there coexists utter simplicity. utterly effective.liii And that is how something that is really one may still be a likeness representing many. we speak in the plural of likenesses. since there cannot be in the divine will the slightest deviation from truth. which is a will of good-pleasure. God's will. Now. one light. are not called a single principle or idea. not only is it effective . and sufferance. prohibition. So. infinite. these principles and ideas. is manifested through the will of sign. yet it properly manifests itself by many signs. "Indeed. He both possesses a will. and since He is infinite and immense.it is the fountainhead and origin of all efficiency. This should be understood as follows. and rational authority of the supreme Emperor. favors and punishments. but from the viewpoint of intellection. which is beyond reproach throughout. Were we to seek a parallel to this in creatures. and possesses it in the most noble manner. Indeed. fulfillment. we would fail. not only is it righteous . while there is in God but a single truth contained in a single act of intellection. He is pure act. therefore. in the order of intellection. future. This likeness is really in God. This rationally organized will is called Providence. since it orders. in selfdetermined beings.65 according to the fivefold division of signs. or possible things to which they apply. one essence. This will is so righteous that it could never be made to deviate. While there is in the most high and omnipotent God a really single operative act. Now. must be utterly righteous and effective: utterly righteous because in Him will and truth are the same. ideas.it is the very norm of righteousness. invisible. 4. will in itself indicates.ON GOD'S WILL AND PROVIDENCE 1. as explained above. CHAPTER 9 . He is outside of all genera. since it designates the likeness of that which is known. Since the first Principle is the Being of the highest order. the divine will. Since the Exemplar is utterly simple and perfect. 8. and their actions effective. It follows. and since there cannot be in it the slightest defect of power. counsel. too. so that nothing can be accomplished . and determining principles because of the plurality of present.simple. even though they are one truth. for the Exemplar. because in Him will and power or might are identical. and counsels with utter justice. Now. and never permits anything unjustly. and utterly perfect.liv the following must be held. prohibits. and that does not conform to ineffable justice in the distribution of rewards and penalties. acts with utter goodness. that all events in the universe are brought about and regulated by this divine Providence."lv 3.through a single truth. we speak in the plural of creative productions because of the plurality of the things produced. Concerning the will of God. then. God's will is the first and supreme cause of all species and motions. 2. that by which their deeds are righteous. Everything that occurs in the universe comes about by this will of good-pleasure. through command. the principle or idea is considered in relation to the object. Nothing visible and sensible ever occurs in the immeasurably vast and comprehensive empire of the created world that does not proceed by either command or permission from the inner. it is so effective that it could never be obstructed.is also unique. that is. it is one. it appears as expressing something that exists in the created object. The reason is that. He condemns and reproves. since God's will is utterly RIGHTEOUS. no one can effect anything unless that will operates and cooperates with him. this would be the time to silence human talk. This means to accept God's good-pleasure as just by doing what divine will commands. more souls are reproved than are elected. and it consists in doing more than must be done. when through grace He helps and sustains someone. for it does all things with utter righteousness. Now. and no one can fail or sin unless that will justifiedly forsakes him. were headed for condemnation. therefore. and there is nothing it cannot do. God may well forsake man in all justice."lviii And so. These manifestations are the infallible signs of God's will considered as the norm of righteousness.lx and exclaim with the apostle: Oh. We should. considering what merit is entitled to: for the merit always falls short of the grace.66 there is also a righteousness of perfection. according to justice. and SUFFERANCE. for it is just that He so administer the things He created as not to infringe upon the laws He Himself established. abstaining from what it prohibits. give thanks in all circumstances.67lvii There are two manifestations of God's will which correspond to this: FULFILLMENT. then. has the right to complain about God's will. He does so in all justice. in order to show that salvation is by special grace.lix All men. instead. Hence. No one. He does no injustice to anyone else. God's will must be communicated to us as the norm of righteousness. Therefore. Furthermore. when He pre-elects. and fulfilling what it counsels. and exalt the ways of divine Providence. nothing can prevail against it. Likewise. Accordingly. insofar as He acts as fully befits His bounty. which is the sign of God's will as efficacious. PROHIBITION. and also. To Him be the glory forever. 5.without it. neither does He act in strict justice. which do not preclude justice. that recompense should be made him?" For from Him and through Him and unto Him are all things.lvi and no one can conform to it unless it has been revealed to him. and that He so cooperate "with the things He has made as to let them move by their own inner powers. no one can be righteous without conforming to it. since by the very law of its nature free will is able to turn either way. which is the sign of God's will as justifiedly forsaking man. He acts according to grace and love. belonging as they did to the throng of perdition. |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| . If anyone should ask why the gift of grace is more generously lavished upon one sinner than upon another. God's will is made known to us through the threefold manifestation of COMMAND. in a certain sense. and it consists in doing the good that must be done. while condemnation is by ordinary justice. He acts gratuitously and lovingly. amen. He acts not unjustifiedly. if He suffers free will to fall. He acts according to justice. or who has been His counsellor? Or who has first given to Him. When. and COUNSEL. There is a certain righteousness that is of law. and in avoiding evil. since God's will is utterly EFFECTIVE. the depth of the riches of the wisdom and of the knowledge of God!68 How incomprehensible are His judgments and how unsearchable His ways! For "Who has known the mind of the Lord. 7. 6. 3. since He cannot possibly make it of His own substance. by one first Principle. CHAPTER 2 . then. and measure. and final. as traces of the Creator. a boundless productive power. By saying SINGLE AND SUPREME. examplary. In general. single and supreme. on the part of the Principle. if He creates a world. 4. though immeasurable. 2. For the sake of perfect order and repose in things. exemplary. as is human nature. spiritual. is patterned after the exemplary cause. creation out of nothingness implies.lxiii All this applies to every creature in general. has mode. distinct existence [number]. every creature must bear the same threefold reference to the first Cause: for every one exists by virtue of the efficient cause. has disposed all things by measure and number and weight70. Hence. whose power. By saying OUT OF NOTHINGNESS. for in His action He needs none but Himself. species. And by adding MEASURE AND NUMBER AND WEIGHT. For this reason. through which they are given truth.lxii whether material or spiritual or composites of both. whether material. are present in all creatures. The entire fabric of the universe was brought into existence in time and out of nothingness.ON CREATION CHAPTER 1 . and ordained toward the final cause. we exclude the false theory of an eternal material principle. we exclude the false theory of an eternal universe. it is proper to speak next of creation. every creature is one. we exclude the Manichean error of the plurality of principles. Briefly. we exclude the error of those who hold that God produced the inferior creatures through the ministry of the spirits. These. the following must be held. to build up a true concept and avoid error. we indicate that the creature is an effect of the creating Trinity in virtue of a triple causality: efficient. By saying IN TIME. He must bring it forth out of nothingness. Now. mode. the universe must be created in time by this same boundless power acting in itself and without intermediary.ON THE CREATION OF THE UNIVERSE69 HAVING summarily considered the Trinity of God. concerning the production of creatures. or composite.|< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| PART II . through which creatures are given unity. final. and weight. and most perfect in order to procure ADDITIONAL PERFECTIONS71 for them. and weight . through which they are given goodness. He must be the threefold cause of all creatures: efficient. who necessarily must be first in order to procure REPOSE for other beings. a first Principle in whom there is repose can be nothing else but one: hence. all must be led back to the one Principle. and.72 and has measure. and order. and good.ON THE ACTUAL PRODUCTION OF PHYSICAL NATURE . and number. This should be understood as follows. order. true. The utterly perfect Principle from whom flows the perfection of all things must act by His own power and law. then. a state of being subsequent upon a state of non-being. Moreover. By saying ONE PRINCIPLE. As a result. on the part of the creature. which is found in God alone: necessarily. and for Himself as an end.lxi the foregoing must be held.for weight is defined as an orderly tendency. species. Concerning production. in the same way as. the air and the water were furnished with birds and fishes. third. the firmament in the midst of the waters. the heavens were adorned with lights.lxiv as the other things that are brought about in a different way. there was to be a distinct and clear manifestation of power. 74we shall see how. Since provision parallels division. 4.lxv 3. First. and this was brought about on the first day through the separation of light from darkness. we must specifically hold that physical nature was brought into existence in six days. since all things had been created either in their prototypes. and this occurred on the fifth day. that is. the divine operation which built the fabric of the universe was threefold: creation. the earth was completed with animals and men. That is why the division was fittingly accomplished in three days. their production must reflect the same three attributes or perfections. God created the heavens and the earth. And there is a provisioning of the opaque nature. it also was brought about in three days. God could have brought all this about in a single instant. not from activity and work . the act of dividing extended over three days. all-wise. and step by step.He continues to act to this very hour. For there is a provisioning of the luminous nature. and this was brought about on the third day through the separation of water from land. on the fourth. rested.but from creating any new nature. second. This should be understood as follows.1. the translucent. So the distinction of the future times - . There is a distinction between one translucent nature and the other. and this occurred on the fourth day through the forming of the stars. as those things that multiply by generation. on the fifth. the seeds of all future beings were planted. there was to be fitting correspondence between the days or times and the operations. the sun. the succession of days was to prefigure all future ages. or in their seminal principle. who is omnipotent. properly reflecting omnipotence. on the second.73 On the first day. the waters were separated from the land and gathered into one place. 5. and this was brought about on the second day through the separation of the waters. the creative act. reflecting wisdom. division. man. In the beginning. and this for three reasons. We shall consider physical nature as regards its actual production. There is a provisioning of the translucent nature. Therefore. He chose instead to act through time. when fish and bird were made from the waters to people the water and the air. and its operation. through these separations. Now. on the third. of the land. came about in the beginning. and finally. as the crown of all. reflecting a most generous bounty. and the moon. And there is a distinction between translucent and opaque natures. There is a distinction between the luminous. before any day. and all-beneficent. we are given to understand implicitly the division of the heavenly bodies and of the elements. Because creation is out of nothingness. On the seventh day. Later. since there is a threefold qualitative distinction between cosmic substances. and the opaque natures. on the sixth. 2. Since all things flow from the first and utterly perfect Principle. and this occurred on the sixth day when the mammals and reptiles were made. at creation. foundation of all times and things. its essence. wisdom. and goodness. and provision. before any day. light was made. God rested. in opposition. one is always principal and characteristic. The fourth combination-the motionless and multiform . there is added one of rest: a day to which no dusk is ascribed-not that this day was not followed by night. heavenly nature can be motionless and uniform. are the seven spheres of the planets: Saturn. and orderly fashion the whole physical cosmos. the following must be held. Concerning the essence of physical nature. between the empyrean and the stellar. such as appears in minerals. Since there is no compoundinglxx without active and passive opposition. two. Water.stemmed.lxix 3. between the active qualities. Now. however. and not to uniform repose. There had to be also a nature that. 2. ranging from the highest heaven down to the center. there are ten heavenly and four elemental spheres. That is why. the earth. the crystalline heaven. between the passive qualities. is that of light and of the supercelestial bodies.ON THE ESSENCE OF PHYSICAL NATURE 1. hot and cold. in compounds. of which.cannot exist because multiplicity of form leads to varied movements. that all things were made at once.lxvi Now. would adjust the opposition between the elements. plants.explained above where we spoke of the seven ages of history75 . and the firmament.lxviii which make up in a distinct.lxvii this is simply considering the seven days from the viewpoint of angels. Venus. CHAPTER 3 . there had to be a multiplicity of forms. Now. Elemental nature is divided into four spheres: Fire. as if from seeds. This should be understood as follows. that is. Such nature. the Sun. Thus. and the Moon. Therefore. and Earth. any element is both active and passive. reflecting also the manifold wisdom of the first Principle. It can be mobile and multiform. Heavenly nature comprises three main heavens: the empyrean heaven. that is. wet and dry. to the six days of work. Beneath the firmament. and such is the crystalline heaven. and animals. which is the heaven of stars. and such is the firmament. some simple essences had to be first established. That is why there are only four elements. and this is elemental nature. but because it was to prefigure the repose of souls that shall have no end. from the distinction of the seven days. the opposition in the elements had to be twofold: one. 4. the various combinations of which would result in this multiplicity. Air.76 At any rate. Mars. If physical nature was to be complete in itself. The entire fabric of the physical world consists in the heavenly and the elemental natures. both before and after blessed Augustine. and such is the empyrean. It can be mobile and uniform. perfect. if it should be said. the first manner of speaking is more in keeping with the Scriptures and the opinions of the saints. Mercury. . corresponding to the four said qualities in their four combinations. Such simple essence is the nature that is subject to opposition. and thus has two qualities. for it is pure light. one active and the other passive. Jupiter. itself free from opposition. vegetal. by reason of their influence upon an inferior passive element. of mineral. Indeed. they influence plants. that in its own way it offers an image of its Principle. so close to the first Principle. determine the divisions of time. there are three heavens. As the heavenly bodies prompt. The heavenly bodies. power. CHAPTER 4 . finally. The first.78lxxivAll sentient bodily beings are ordained toward this object and this end: this form fully existing. and intellective. and sentient beings. by a process of conciliation that is full equalization. God designed the seven spheres of the planets for the sake of due connection. and power: light by reason of their form and species. and harmonize through power and heat. By a process of conciliation remote from equalization. so complete and orderly. And because the soul tends to its end through free will. by the course of the sun along the same path. by a process of conciliation that is largely equalization.5. they influence sentient beings. nor can they affect free will through the power of the constellations. the third. through their light and motion. Thus. The planets. by which the sensitive bodily nature of man is to be returned. they influence the human body. 3. promote.ON THE ACTION AND INFLUENCE OF PHYSICAL NATURE 1. This should be understood as follows. motion. and the seasons. Thus. by reason of the influence upon them of a superior agent. they perfect and complete the universe. alive. their regression and state. . that is.lxxi It is made up of the ten heavenly and the four elemental spheres. by reason of this freedom it is superior to any physical power. the crystalline. months. concordance. their ascent and descent. and of the human body. which some philosophers call fate. days and years77. The day is measured by sunlight and by the heavenly movements. That is why all things are subservient to the soul. and correspondence. and years. through their varied movements and incorruptible forms. act as a bond or junction between the inferior elemental spheres and the superior heavenly spheres. is translucent throughout. the month. As regards the influence of physical nature. by the various motions of the planets. by a process of conciliation and to some extent equalization. The heavens also influence the efficient production of things that can be generated and corrupted. to its first Principle in whom it will be completed and beatified. is a combination of the first two. This being so. they influence the production of those things that are generated from the elements. their separation and conjunction. which is fitted to receive the most noble form. as in an intelligible circle. The heavens influence the earth and the elements by dividing time into days. in all the aforementioned ways. the heavenly bodies. whose essential nature it is to be under none but God . is luminous throughout. they influence minerals. The universe itself is organized in numerical proportions. These make the universe so beautiful in its proportions. have light. There being three incorruptible heavens and four variable elements. 2.not fate or any power deriving from the position of the stars. for it is these things which cause seasonal variations. the Scriptures say that the heavens should serve as signs and for the fixing of seasons. the soul. sensitive. the following must be held.lxxiii the years. heat. the second. heat. by the course of the moon along its elliptic path. motion.lxxii Yet they enter into the determination of times and the course of events in such a way that they can never be taken as sure signs of future contingent events. the firmament. the empyrean. 4. describing the creation of the world in a general manner. Christ the Saviour and Mediator.. the order of wisdom by virtue of His providence. however. superiority and subordination: therefore. powers. the Father under the term God creating.On How These Things Are Described in Holy Scripture 1. now lives on earth.lxxv All material things are made to serve man. They do not. . and the order of goodness by virtue of His operation. and opaque natures. Just as the soul. It should be clear from what has been said that orderliness exists not only in the way God created things in time and arranged them in space. the luminous. must also deal with the work of creation. and differences. priority and posteriority. the Son under the term the Beginning. It should be clear. by reason of the soul and to gain reward. 4. . and the spirit of God was stirring above the waters80. and the word waters. it does not lower itself to describing the specific beings of nature. and the Holy . explicitly describe the different spheres of the heavens and of the elements. in the heavens79. and because the order of nature indicates simultaneous existence and equality. and to enkindle in him the fire of love and praise for the Maker of the universe through whose providence all is governed. translucent. though mainly concerned with the work of redemption. Because in the first Principle. as the redemptive Principle. they say nothing explicitly about the creation of the heavenly spirits in the account of how the present universe was made.5. is implied the eternal Trinity. Therefore. Hence. . and opaque natures were brought from nonbeing into being. that there is order in the way the Scriptures tell us all that we need to know. too. This is implied in the words: In the beginning God created the heavens and the earth. or the combinations of the elements and their compounds. Again. the redemptive Principle cannot be known unless the effective Principle also is known. they say little or nothing about the motions and effects of the heavenly bodies. The first Principle opens Himself to our mind through the Scriptures and through creatures. the Creator.. because it is concerned with the redemptive Principle. the effective and redemptive Principle. some day live in heaven. and salutary. the transparent or translucent nature. it is undubitably true that we human beings are the end of all existing things. because it is concerned with the effective Principle. the word heavens implies the luminous nature. by reason of the body and to gain merit. but also in the way He governs them in their interrelationship. In the book of creatures. This should be understood as follows. and what is more. opaque nature. as regards the disposition and effect of luminous. as that leads to the knowledge of the first. and in the book of Scriptures. Here. Scripture makes clear how God was to operate. Now. before time was. the word earth. to indicate the ORDER OF NATURE. Hence. there is the order of nature by virtue of His existence. this knowledge is both lofty and salutary: lofty. 3. It remains on the general level whereon specific beings are only implied. or their motions. He manifests Himself as the effective Principle. who is the object of Scripture. . the fabric of his sensitive body is like a house made for man by the supreme Architect to serve until such time as he may come to the house not made by human hands. In the beginning. So Scripture. also. translucent. Here. because this knowledge is lofty as it concerns the first Principle and the supreme Being. 2.lxxvi the order of wisdom. whether subject to opposition or elevated above it. and the order of operation. that is. Chapter 5 . so will the body. and He used another triple day to provide the triply distinct nature with a triple furnishing. for while the heavens were perfect. It is in this sense that the words He that liveth forever created all things together81 are to be understood. not as formal affirmations of essence. both heavenly and elemental natures have something of translucency and transparency. although it acts to produce heat. . origin. they were beyond redeeming. cold. Now. corruptible: on the contrary. ibid. because it is salutary knowledge. Thus. by reason of its luminosity. the earth was still unorganized.82lxxvii 5. being intermediate. before the dawn of time. heavy. not as meaning. another three. And because the angels were so created that. they are subtle." This does not mean that the waters cf. All physical action of inferior beings receives its rule. in nature. which is lofty knowledge. separation also took three days. Opaque nature. Scripture shows that the three natures were established in the world according to the norm of superior and inferior. The heaven of the stars. 8. that He created all in utter chaos. having the least splendor. and furnishing. 7. to make a triple division in the triple created nature. cold. holding the middle place. To correspond to the trine-ness of created nature. Because luminous nature is the brightest. Scripture shows that the threefold nature was not divided and furnished in a single operation. is the chief agent of warmth. created a triple nature all at once. as God in the beginning.83 6. had not yet been brought unto a state of perfect separateness. and the intermediate nature. and other like statements. while another. are to be taken. and energy from the heavenly nature. They are to be placed there also by reason of their power and influence. And as the heaven of stars is not formally hot. when time began its course. Now. To indicate the ORDER OF GOODNESS in operating. Therefore. so the heaven that is called liquid or crystalline is not. as it were a triple day. for He so created the threefold nature that the first would be on high. incorruptible. is the chief agent of cold. transparent. nor as meaning that all three natures were in a state of complete distinctness. Translucent nature. since no reparation was to follow. And so the establishing of creation in the aforesaid order accords with the order both of creating Wisdom and of divine Scripture. belongs in the lower. there are two active qualities.lxxviii and luminosity also is shared by both. he used a triple measure of duration.84 nothing is said explicitly and literally about their creation and fall. because of the nobility of their formal constitution. To indicate the ORDER OF WISDOM in disposing. Thus. hot and cold. 1:6 above the firmamentlxxix are fluid. it is rightly said that the firmament was established "between the waters. but rather as pertaining to efficacy and influence.Spirit under the term the Spirit of God. Again. once fallen. Scripture does not specify the work of creation except for the sake of the work of reparation. the intermediate in the middle. what the inspired writers say about the waters being put there as a shield against the heat of the higher bodies. as the dignity and influence of each required. the crystalline heaven. Hence. belongs in the middle place. so sublime as to be free from all opposition. even so. what poets have fantasied. its place is the upper sphere. they are of heavenly nature and are to be placed among heavenly things. and the last below. as will be seen later. The first Principle. of the fall of the demons. earth to the ecclesiastical. a natural power signed with God's image. refers to the angelic hierarchy. Augustine and others. brought forth out of nothingness all the things that exist. because complete silence concerning the creation of the loftiest creatures would have been inconsistent with the loftiness of Scripture. and of the confirmation of the good angels.but also the one very close to Him. and. there must also exist "an INDIVIDUAL substance of rational nature.lxxx Thus. Hence. We must know that.ON THE PRODUCTION OF THE HEAVENLY SPIRITS 1. simple and free of any quantitative extension. 10. intelligence. then.lxxxii those that are close to nothingness no less than those that are close to Him. and where there is reason. having virtuosity and personal .the physical . This latter nature. rationality implying memory. it has freedom: thus resembling God through a power that is both natural and elective. for the very reason that He is first. an elective power signed with freedom of choice. and freedom of choice for the election of good and the rejection of evil. being most like God. Necessarily. intellect. and will. that is. In proper sequence. heaven. therefore the sacred writings so describe the creation of things as to impart a lofty and salutary knowledge. 3. to the hierarchies of the angels and of the Church. consequently. has virtuosity in action. and water to grace. Such a substance. incorporeal nature. and will. the seven days mean the seven states of the Church through the succession of the seven ages. in the three natures first to be produced. Yet. We shall speak of the creation of the heavenly spirits. dedication in service. Never could it deserve the prize of beatifying glory were it not for this freedom of choice in the will. according to this spiritual reading. This should be understood as follows.lxxxiii It possesses also a reflection of the Trinity in the mind through memory. 2. CHAPTER 6 . but in such a way that the literal account of the whole creation is applied symbolically. enjoys simplicity of essence and individuality of person: thus resembling God through its substance. individuality of person. the spiritual and immaterial. He brought forth not only the nature which is at the greatest distance from Him . our next topic is the spiritual. at the very instant of their creation. these opinions are not contradictory. acuteness in understanding.lxxxi These four main attributes are accompanied by four others: virtuosity in action. through which both are refreshed.85 The same series of seven also means the seven illuminations86 through which the angels rise from the creature to God. according to the various opinions of the saints. and such freedom can exist only in a rational substance endowed with memory. Rightly understood.9. intellect. the nature of angels. And in this will. the angels were endowed with four perfections: simplicity of essence. both as specific and as individual.lxxxiv a substance spiritual and immaterial. the foregoing reveals the sufficiency and truth of the Scriptures. but true. and will. that is. Again. because it is simple. and immutability in the choice of either good or evil. in a spiritual sense. 4. they would rise to the state of grace and glory. however. Therefore he fell. Concerning the apostasy of the demons. All these conditions are found in a general sense to accompany the general condition of the heavenly spirits. Because he was fixed forever after having chosen. and hence a God-conformed intellect. averted from true light. he and his followers lost at once the highest place. 3." when he fell into sin. his power. they would fall through this very act into the evil of sin and penalty. it has also immutability in its choice of either good or evil. he established himself as his own principle by glorying in himself. it has a keen power of discernment. What the first Principle made. he was bound to fall from his inordinate aspiration. which is creation. the following must be held. turned to hating and envying man. 4. the gloom of hell. Shut out from the vision of God. for from goodness nothing but good proceeds. Lucifer had sinned: by the judgment of God. Himself. in an intermediate position. In the freedom of his will. Since the first Principle is supremely good. and deficient in his power. 2. Falling. God made all angels good. in his ambition. He makes nothing that is not good. and so were all those who shared it. Thus. he became impenitent. he established himself as his own supreme good by seeking his end in himself. Since "the shame of sin cannot remain unredressed by the corrective of justice. Thus. however. Having free will. his keen mind. having simplicity and virtuosity. is by that very fact less than its Maker and cannot be supremely good. wickedly averted from God. averted from true service. turned to deceiving man through false prophecy and fraud."lxxxv The first among the angels. as much as God . but not supremely good: his goodness was to be perfected through his choice of the highest Good. God created Lucifer good. lessened and constrained. lawless in his action. his readiness to serve. deordinated in his function. along with the others who were of one mind with him. he is now bent with all his might upon perverting man with countless temptations.distinctness. and blind. and fell into the depth. The sight of his own beauty and eminence having made him fall in love with himself and his private good. craved personal excellence and sought to be elevated even higher through further gifts. the empyrean heaven.On the Apostasy of the Demons 1. in his presumption. turned. it has a distinct service to perform. and thus blind to truth. he was punished. This should be understood as follows. His will and action. Being in fact neither supreme principle nor supreme good. the Bearer of Light. between the supreme Good. but if they turned their love to the commutable good. having simplicity and keen discernment. over-proud of his personal glory. Chapter 7 . turned to seducing man by temptations. obstinate. Lucifer was able to choose either the supreme Good or his own personal good. and the commutable good. he at once became obstinate in evil. If they turned their love to the Good above. for "the shame of sin cannot remain unredressed by the corrective of justice. he presumed upon the lofty state already his. to aspire to a further height that he did not possess. On the Confirmation of the Good Angels 1. In their FACULTIES OF COMMAND AND EXECUTIONlxxxviii they were fully strengthened. Indeed. 2. The higher level comprises the Thrones. and Angels. to performing stupendous feats through sudden changes brought about in matter. on all three levels of the hierarchy: the higher. ordered their ministry. they move in God wherever they are sent. so those who turned toward Him were at once confirmed in their choice through grace and glory. in His justice. as will appear at the last judgment. by stabilizing free will in the right choice. illuminating.88 appointed to assist and support men by cleansing. since they see God face to face. so that they now understood everything. Thus. They indeed move and are moved within a hierarchical orderxc which nature instilled within them and glory brought to full maturity. In their ACTIVITIES they became so perfectly ordered that they could no longer lose this ordination either in ascending to see God. When they turned to the supreme Good with the help of grace. Accordingly. the angels were endowed with a deiform intellect and a will that was irrevocably set after the choice had been made. and in INTELLECT clear-sighted. and Seraphim. they were both confirmed and perfected in glory. the fallen angel perverted everything to feed his pride. sharpened their reason.a knowledge of dawn. there are three orders in the first hierarchy.a knowledge of full daylight.permitted. and braced their power in the four operations described above. Because of their express likeness. but also in the creating Art. fully enlightened in their intellect through the knowledge of dawn and dusk. to understand His truth.lxxxix 3. and benevolence to the Seraphim. since now they inclined wholly to God. Since all this was the disorderly effect of a pride-infected will."lxxxvi God. Glory. the intermediate. with the purpose of punishing the wicked and glorifying the good. allows all these things to happen now. the lower. and of their proximity to the first and supreme Principle. Chapter 8 . through the fullness and absolute purity of that light in comparison to which every created thing may properly be called darkness. Many of the latter group are sent for service. the following must be held. the Principalities. This should be understood as follows. As the angels who turned away from God were at once fixed in their impenitence. and perfecting themlxxxvii as God commands.87 fully strengthened in their faculties of command and execution. and fully ordered in their activities of contemplation and service. whether or not they used an assumed body. and even more . and more . And this. or in descending to serve man. wisdom to the Cherubim. Concerning the confirmation of the good angels. In WILL they became stable and happy. In the contemplation of God. the Dominions. . not only in itself. Virtues. and Powers. expecting men to revere and adore him as if he were God. Cherubim. and to desire His goodness. they had a knowledge of dusk. Archangels. for worship pertains to the Thrones. the intermediate. That is why "all his deeds are evil. sharpness of reason serves primarily to worship His majesty. and the lower. Freedom from compulsion is nothing else than a joint capacity of will and intellect. execute. The supreme Principle. Having spoken of the material and the spiritual natures. and go to the aid of those who have fallen to help them rise. each rank being fittingly named after that which "it has specially received as its charge. and the third to the Powers. but in the state of fallen nature this is not so. grasping not only created essence."xcvii89 Thus. and supporting. not for a mortal span. whose function it is to repel adverse forces. not through some extrinsic nature. the second to the Archangels. not of itself nor as an emanation of the divine nature. but for eternity. Concerning the rational soul. gradually descending from the highest rank to the lowest. but also the Creating Essence. Perfect ministry implies the acts of ruling.Perfect capacity for action implies the power to command. revealing. A FORM ENDOWED WITH LIFE. It is thus evident that all these attributes exist in pure spirits in varying degrees. intelligence. In the state of innocence. intelligence. life.xcvi for it is always free from compulsion. This should be understood as follows.xciii A FORM ENDOWED WITH INTELLIGENCE. then of the body. the principal faculties of the soul. and the third to the Angels. for they keep guard lest those who are standing fall. in His sovereign benevolence imparts His happiness to creatures: not only to spiritual creatures close to Him. this in brief must be held according to sacred teaching: the soul is a form endowed with being. to the bodily and distant creature.xcv A FORM ENDOWED ALSO WITH FREEDOM. and freedom. and implement. Now. A FORM ENDOWED WITH BEING. the first pertains to the Dominions. the first pertains to the Principalities. God has granted the possibility of beatitude not only to the independent spirit of an angel but also to the spirit combined with a body. nor can merit be found in anything except what is voluntarily ."xci CHAPTER 9 . First we shall treat of the soul. we shall now speak of the nature that is a composite of both. but in its own essence. and will. the second to the Virtues. but also to bodily creatures far removed.ON THE PRODUCTION OF THE HUMAN SOUL 1. the spirit of man: for the rational soul is a form truly capable of beatitude.xciv of whom it was made an image through memory. since divine law provides that "the lower be led to the higher through the intermediate. He communicates His happiness indirectly. it was free from misery and sin as well. being utterly happy and benevolent. However.xcii but as brought into being by God through creation out of nothingness. there would be no great honor in obtaining the prize of beatitude without meriting it. and finally of man as a whole. 2. the soul is the principle of generation. nutrition. and. so that its essence perfects what its power moves. . which is the foremost collating aptitude. it combines and sorts through imagination. but also "this individual substance". by its very nature. Again. Again. And since the soul imparts not only being but also life. Finally. while rejecting and desiring are affective. although it may become. being one in essence and trine in power. and truth as a good .ci Through its sensitive power. is immutable and mutable. the cognitive power. and an intellective power. the rational soul must live an immortal life. and growth. but at the same time dependent upon something besides itself for beatitude. truth may be known under two aspects: truth as such. then. and desires good. cannot be forced in any way. and desires good through the concupiscible appetite.xcix These are the obvious reasons why the final end.that is. intelligence. proceeds neither from itself nor from the divine essence. since discerning the truth is a cognitive act. to know God and all [created] things was connatural to the soul which was signed with the image of God. and intelligence. Hence. 6. It is the principle of quiddity in generation. to which the soul is ordained necessarily imposes the aforementioned characteristics upon it. Hence. combines and sorts what it has retained. It discerns truth through reason. Through its intellective power. of quality in nutrition.xcviii Hence. 7. 3. it is thus an image of the Trinity: therefore. being mutable. a good either eternal and superior to man. 4. nothing is capable of beatitude except what is also indissoluble and immortal. the soul is not only a form. 5. and of quantity in growth. for anything that can be born by natural generation is by nature subject to decay. Through its vegetative power. for the will. because anything endowed with immortality. It apprehends through the five external senses that correspond to the five principal physical aspects of the world.c it is united to the body. rejects evil through the irascible appetite. rejects evil. sensitivity. this form cannot be brought into being by means of birth. And because beatitude once obtained may never be lost. beatitude.and freely done. Since a soul capable of beatitude must be immortal. it must have a vegetative. Furthermore. and will. the wretched slave of sin90. because a form capable of beatitude is able to receive God through memory. a sensitive. not only as a perfection. being immutable and free from decay. but mutable as regards its quality: therefore the soul. and because. nor is it engendered through nature. it is so united to the mortal body that it may be separated from it. Hence. through guilt. it is not made out of some preexisting matter. or temporal and inferior to him. By its very nature. it comprehends sensible objects. the rational soul had to be self-determining and free from all compulsion. it discerns truth. immutable as regards the fact of existence. but also as a mover. retains what it has apprehended.91 it retains through memory. the rational faculty is twofold: cognitive and affective. True faith teaches us to hold the following about the human body in the original state of creation. but in the equilibrium of natural fitness disposing it for the highest operations of life. 2.comprising intellect and reason. motion.cii 8. the affective power is subdivided into instinctive will and elective will. 4. He says.cvi They were given the Tree of Life as a means of permanent subsistence and of perfect immutability through perpetual immortality. 3. or through deliberate choice. I mean obedient to the soul without rebellion. That His WISDOM might be revealed in man. He necessarily manifested them most of all in that creature last in the making but first in rank.ciii Since this elective power is not determined in regard to either of the possible choices. And because such autonomy implies both antecedent deliberation and concomitant volition.reason reflecting upon itself and will acting in conjunction gives rise to full freedom. CHAPTER 10 . indicate rather a diversity of functions than a diversity of powers. For God made man last that in him might clearly appear and shine forth the consummation of the divine works. wise. and good in the act of creation.ON THE PRODUCTION OF THE HUMAN BODY 1. freedom of choice is a power of both reason and will. impervious to death."civ The co-operation of these two faculties . Hence.cvii If the body was to conform to the soul that moves it through its manifold powers. and ascension toward beatitude. the source of merit or demerit accordingly as good or evil is chosen. and as He manifests these attributes in some way in all that He brings forth. so that. God made the body proportionate in its own way to the soul. If the body was to conform to the soul. it applies to all the aforementioned rational faculties. we refer not only to a part of the soul. is so divided that there is both a speculative and a practical intellect. to the whole. functioning without defect. Appropriately. Within the genus "substance. to the being so formed was given the earthly paradise for a peaceful abode.92 was created subject to the soul and proportioned to it in its own way. Woman was formed out of the side of man. as Augustine explains. the giver of life. an object may be desired in two ways: through instinct. These distinctions. the former being a material substance. That His POWER might thus be revealed in man. reproducing and reproducible without lust. As the first Principle is most powerful. God made him out of two completely opposite principles. to be his companion and his assistant in immaculate procreation. Finally." these two stand farthest apart. and also a higher and a lower reason.cv By subject. it had to . it had to possess a physical constitution that would be well balanced . The body of the first man. the latter a spiritual and immaterial one. I mean of well-balanced physical constitution. and upright carriage. This should be understood as follows. indeed: "When we speak of freedom of choice. wholly exempt from the changes of decay. it must proceed from free will. combined in a single person or nature. however. beautiful and highly organized structure. formed out of the dust of the ground. By proportioned. which is will in the proper sense. the principle of life. These are the body and the soul. but most assuredly.not as regards weight or size. it had to stand erect with lifted head. The uprightness of the body's carriage was to betoken the uprightness of the soul. He was given a twofold capacity of motion: imperative in the will. the soul. "the organ of organs. conscience. and that is the perceptible world. from the nourishing and sustaining principle."cxi to thrive or to want. and to avoid and reject evil. the command of nature: "Be fruitful and multiply". All these he received in a degree enabling him to remain and advance in good.revelation so that. 6.cxiii it must be held that he was given a twofold perception. The first Principle being both utterly good and supremely just.95 2. This should be understood as follows. to obey the soul or to rise up against it. The body "had the potency to die or not to die. that is. CHAPTER 11 . all propensity to lust.cx Thus. so also the body. God created him free from any stain of sin and any pain or misery. and flexibility. was yet liable to fall into suffering. one written within. in His supreme justice. the actual incorruption and immortality of Adam's body derived principally from the determining and influencing principle. from the disposing and receiving principle."cxii Thus. while the vital moisture itself was nourished. there are two books."94 Furthermore. the other written without. the other invisible. he was given a fourfold assistance comprising knowledge. the Tree of Life. from innocence. Concerning the whole man placed in paradise. a body so entirely parallel to the soul that as the soul. The first Principle created this perceptible world as a means of self. from the principle that preserved it within and protected it without. He could not. the good and well-balanced constitution of the body itself. the governing power of divine Providence. Hence. and grace. from impassibility. like a mirror of God or a divine footprint. it might lead man to love and praise his Creator. a restoration through the food obtained from the trees of paradise. but also as a sacrament. He could not in His utter goodness make man otherwise than good. together with beauty. innocent and virtuous. as Augustine writes. inflict pain upon one wholly without sin. He made for the rational soul a body so completely obedient that it was free from all actual hostility or rebellion. it stood "not only as food. preserved by the Tree of Life.ON THE PRODUCTION OF THE WHOLE HUMAN COMPOSITE 1. a tree that had the virtue to do precisely that. That. synteresis. He was given a twofold good: one visible. was yet liable to fall into sin. there was to be in the body a production of seed for procreating offspring with the help of the coproducing female sex. as may be seen in the face and also in the hand. or rather. finally. .cxiv Accordingly.93 the command of discipline: "From the tree of the knowledge of good and evil you must not eat. dexterity. In that original state.be endowed with a manifold organic composition. finally.cix 5. His BOUNTY and benevolence might be revealed in man. and that of discipline. all enfeeblement. and executive in the body. and that is [inscribed by] God's eternal Art and Wisdom. and. He was given a twofold command: that of nature. a consumption of nutritive fluid through the action of heat. all mortal dissolution."cviii If the body was to conform to the soul as the principle of its ascension toward heaven. interior and exterior: of the mind and of the flesh. cxv If these are to be well ordered. temporal and eternal.ON THE COMPLETION AND ORDERING OF THE WHOLE WORLD AFTER ITS CREATION 1. the first must command and the second obey. and the other. comprising two means of nature and two of grace. Since man was liable to fall because his human nature had been formed out of nothingness and not yet stabilized by glory. Further. further adorned with divine grace. the supremely bountiful God granted him a fourfold assistance. and a likeness. 6. an image. and that of its work. and the world that was made for him. the angel. man is moved in two ways: by a rational propensity in the mind. God has granted the first and promised the second. And since. that if man did fall. it is promised in vain if it is not obtained. Hence. which is charity. and not for some added reason. Through these successive levels. disposing man to love God above all else. and describing its Maker. at three different levels of expression: as a trace. it was by his own misdeed for having refused to obey. There existed another. to every motion and perception. and the other for right will which is SYNTERESIS. and that of discipline for the meriting of the good which was promised. there existed a creature. only in those who are God-conformed. Through this we learn how great is the power of obedience. and his neighbor as himself. man was provided with a twofold good: "visible and invisible. but in order to show man how to deserve the crown through pure and willing obedience. whose perception was entirely external. before the fall. therefore. the aspect of likeness. He is called the Book written within and without96 for the restoration of the world. the Trinity. whose inner perception was fitted to the understanding of the inner book. sought through merit. in Christ. in the intellectual creatures or rational spirits. his God. 4. Such is a command of discipline. so that the one would be possessed as a free gift. CHAPTER 12 . while disobedience casts it down into hell. since it leads our soul to heaven by way of merit. And so. the brute animal. there corresponds an appetite toward some good. A good is given in vain if it is not preserved. there corresponds a motion. eternal Wisdom and its work coexist within a single Person. man was given a twofold command: that of nature for the preservation of the good which was given. Hence.cxvii There is no better way of meriting than pure obedience. Hence. To every faculty of perception. From this we may gather that the universe is like a book reflecting. The aspect of trace is found in every creature.Now."cxvi 5. Obedience is pure when the command is obligatory of itself. It is clear. carnal and spiritual. The command [of discipline] was not given to man as if God had any need of man's submission. man was endowed with perfect natural faculties. warning against evil and prompting toward good. representing. the aspect of image. . and SANCTIFYING GRACE. Into man's nature He instilled a twofold rectitude: one for right judgment which is RECTITUDE OF CONSCIENCE. otherwise the natural order is subverted and the soul falls from its position of authority. Now. To complete creation it was suitable that there should be made yet another creature whose twofold perception would be fitted to the understanding of both the inner and the outer books: that of Wisdom. He added a twofold perfection of grace: ACTUAL GRACE. which is knowledge enlightening the intellect so that man may know himself. and by a sensual instinct in the flesh. the human soul is cleansed. the things within him. which man may lose through sin. 3. he also saw them in their proper genus as well as in God's creating Art.cxxi the eye of flesh. man was to see the things outside him. the book of creation sufficed to enable man to perceive the light of divine Wisdom. That is why the first is called a "trace" of the Trinity. to see the world and what it contains.cxxii and the study of Scripture. the second an "image. they conform to the three scriptural expressions: Let it be. seeing all things in themselves. and. with the eye of reason. and of contemplation. Victor: the eye of flesh. a creature cannot97 have God for its Principle unless it is conformed to Him in oneness. Thus. the eye of reason. The first conformity is distant. This should be understood as follows. Finally." 4. The rational spirit is placed midway between the beings which conform in the first way and those which conform in the last. as explained by Hugh of St. and will. with the eye of contemplation. For this triple vision. of reason. except through glory.cxviii 2. They may be referred to Him in three different ways: as He is the Principle who creates. and this he cannot do unless he remembers the downfall of human nature. in the created intellect. that is. Now. and the third above it. the second within it. when the image had not yet been distorted but was conformed to God through grace. and goodness. however little they may partake of being. All His creatures are referred to Him in the first way. He was then so wise that. the eye of contemplation cannot see with perfect clearness. Now. Nor can it have God for its End unless it grasps Him through memory. in the third. truth. and in the eternal Art. faith. to see God and that which is within Him. |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| . so that the first manner of conforming is below the rational spirit. God made it. and all righteous and holy souls possess the Holy Spirit as an infused gift. man was endowed with a triple eye.99cxx 5. All creatures are related to their Creator and depend upon Him. all rational beings. to see the soul and what it contains. and love. intelligence.comparable to the rungs of a ladder. the second close. the human mind is designed to ascend gradually to the supreme Principle who is God. have God for their Principle. enlightened. in their own nature. Through the eye of the flesh. however little they may partake of light. and the third most intimate. but restore through grace." and the third a "likeness. and perfected for the contemplation of heavenly things. it cannot have God as an infused Gift unless it conforms to Him through the threefold dowrycxix of faith. unto which fallen man cannot reach unless he first admits his insufficiency and blindness. all rational beings in the second. and it was made98. In this. the End who motivates. are intended to grasp God through knowledge and love. the eye of contemplation. all righteous souls accepted by Him. For this accords with the triple manner in which creatures exist: in matter. hope. or the Gift who dwells within. in the state of innocence. the things above him. By these means. All creatures. cxxvi 4. of acting for himself instead of for God.|< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| PART III . He must necessarily exist for His own sake: He must be the supreme Good. which good is the will's capacity for free choice. and the notion of supreme evil. and imperfect as he was by nature. absolutely free of defect. life. that "sin is not a desire for evil. Now. intelligence."cxxviii which thereby destroys mode. 2. species. and for God as an end. but DE-ficient. it has a cause which is not EF-ficient.ON THE ORIGIN OF EVIL IN GENERALcxxiii HAVING briefly clarified certain matters relating to the Trinity of God and the creation of the world. corrupts its own mode. 3. utter deficiency. proceeding from the supreme Good and innerly conformed to the triple cause. This should be understood as follows. nor for God as an end.cxxv fittingly has in its substance and will a mode. species. Sin can only be the corruption of a good. Since the first Principle. by falling away from the true Good. in accordance with God. sin can be found only in some corruptible good. nor entirely good. being the defection of the created will. through fallibility. species. nor can He in any manner be the cause of evil. and order. And this capacity is not entirely evil. and order100 in the created will. and thus we understand that "sin is so . He is able to draw something good into being out of non-being. made out of nothingness. and no origin except from a good. This creature. We understand.cxxvii 5.ON THE CORRUPTION OF SIN CHAPTER 1 . it was meant to act by the power of God.cxxiv Hence the corruptive power of sin. a corruptive tendency. the supreme and complete Being. nor any degree of evil. therefore. This is precisely what He did when He formed the creature to whom He granted being. and only a corruptible being is subject to corruption. and not by another. spurns the indefectible and immutable Good and cleaves to the mutable. and will. cannot fail either in existence or in operation. and thus not properly by the power of God. yet has no being except in a good. we shall now. hence.101 for it may tend toward good. that is. for it may fall into evil. but a defect. with equal brevity. species. free will. and order in the disposition of the will. species. As sin is a defect. and order implanted in its nature. He is neither absolute evil. A first and absolute evil does not and could not exist. That precisely is sin: the vitiation of mode. and order. for the notion of first Principle implies supreme plenitude. nor according to God. and indifference. had the capacity of acting for ends other than God. species. Since the first Principle exists of Himself. then. even without any pre-existing elements. a force which contaminates mode. sin as such proceeds from the will as from its source. touch upon the corruption caused by sin. and resides in the will as in its proper subject: which occurs whenever the will. mutability. But man. Because the first Principle is almighty. while opposed to good as such. What we must hold is summarized thus: sin is not some positive essence. and order: following which mode. but a forsaking of good. not only that his cunning might be seen. God. inducing contempt in the irascible power. he sought to bring about the fall of the weaker woman. He therefore challenged man with all the MIGHT God would let him use. a faculty of both intellect and will. the will to tempt. CHAPTER 2 . provoking the concupiscible power to desire. as He is utterly powerful in the act of creating."cxxxi Now. 5. this was by God's permission. by asking about the purpose of the command. the impious Manichean teachingcxxx that there exists a supreme evil. the transmission of original sin. prodding by his assertions. The devil was extremely clever also in the manner in which he tempted. and concupiscible powerscxxxii indicated above.105 By this triple approach. envious of man. irascible.104" he gave reassurance. while knowing that man would yield to temptation. all Adam's sons might learn how shrewd a tempter Satan is. Now.103 4. knowing good and evil" By this temptation. so that through her he might then overthrow the stronger sex. appealing to the rational power. Accordingly. he wrested consent from the free will. by such a sign. A clever enemy always attacks a stronghold at its weakest point. had the WILL to tempt because he hated. and the origin or root of actual sin. Then the devil. It is easier to overcome the weak. and the consequent penalty. '?". the first principle of all evil. and enticing by his promise. Satan. but rendered sly and envious after falling through his act of pride. Therefore. the tempter had to take a serpent's form.ON THE TEMPTATION OF OUR FIRST PARENTS 1. for he went about it by probing. the might. there are three points to consider: the diabolical temptation. since man was made in order to win the prize of eternal peace by fighting on to final victory. The first Principle. there is no sin. godlike . manifestly collapses. the male and the female. assumed the form of a serpent and addressed the woman. first asking: "Did God say: 'You shall not eat.directly dependent upon the will that without will. and enticing: probing by his question. The temptation concerned a precept of discipline-again. having made two sexes. and in his craftiness. For it is also clear from what fountain evil flows."cxxix Before these truths. . Concerning the temptation. First. but also that. 2. the following must be held. the devil enticed the woman by proposing a triple object: knowledge. we must consider the fall of our first parents. he awakened doubt in the rational power. and embracing also the rational. . If we are to understand how the corruptive power of sin entered the world. is also utterly just in the act of governing. This. As to the fall of our first parents. the act of sin itself. then promising: "You will be like God. God established man in the bliss of paradise. wise and just at first. But it was by the devil's own cunning that he approached the woman first. all human beings were thus to learn the merit of obedience and the evil of rebellion.102 then asserting: "You shall not die". prodding. finally. when doubt was felt "lest we die. he KNEW HOW to tempt. and in what subject it resides. he uttered his promise. God permitted him to do. could not but let him be tempted by whosoever had the wit. 3. But by God's will. "He so governs the things He has made as to let them move by their own inner powers.This should be understood as follows. Whether the devil was finally to win or to lose. In the woman. And he. involving him as well.110 Yet in both man and woman there occurred a disruption of order in all their powers. passed through desire. which drew her into gluttony. Temptation began at the bottom and attained the top: it began with hearing. He. by the triple worldly lure. In his excessive love for the woman's company and the solace of her presence. she would be exalted. turned to the external book and to perishable good. The woman.107 for all temptation stems from one of these three: the world. relying on his own greatness and God's love. which in turn finally cast her down through disobedience. appealing to the irascible. did not expect a heavy punishment: never yet had he experienced the rigor of God's severity. When. failed to read the internal book that was open and quite legible to the right judgment of reason.cxxxiv . and made him fall into greed and disobedience. The woman was deceived. 3. the second a feeling. he also broke the command. and agreed to do what he proposed. hearing in the external way the serpent's suggestion. The woman believed that if she ate. he committed an act of selfish love that cast him out of the friendship of God. but yielded to her wicked persuasion. then in their senses. and the pride of life. And so she set her heart upon what the devil promised. Conversely. he failed to reject the woman's offering. the following must be held. So. and attained consent. Now. Adam. Because her mind was not upon the infallible truth. consummating the one sin that was to be for human nature the beginning of all sin and the origin of evil.106 Thus. he tempted everything that could be tempted in the woman. in man. disorder began at the top109 and went down to the bottom. beguiled the man. out of excessive love and concern for what he had. In her craving for superior knowledge. and the lust of the eyes. the flesh. Not content with this. in the end. the lust of the flesh. this creature could turn either way. the man was not. she desired also to taste the sweetness of the forbidden fruit. but for different reasons. or the devil. 2. she offered the fruit of the forbidden tree to the man. This should be understood as follows.eminence. The woman. her desire soon began to lean toward the perishable good. wished to possess knowledge and a godlike state. CHAPTER 3 . too.ON THE SIN OF OUR FIRST PARENTS 1. he shrank from reproving her lest he endanger his own happiness. did not reprove her. out of concern for his own delight. led astray. 4. the woman. But possessing freedom of will. from the highest to the lowest: first in their intellect. Both fell into disobedience and succumbed to greed because both had risen in pride.108 the first Principle gave the human creature a twofold perception and a twofold desire as regards the two books and the two kinds of good.cxxxiii and by every means that could lead her into acquiescence. and began to be concerned with the external good. she broke the divine command. that is. Because he did not rebuke where he should have rebuked. she rose to pride. and the third a deed. and finally in their actions. The first act was a thought. She kept her mind on the external book instead. not willing to jeopardize his own delight. Both the man and the woman disobeyed the command. As stated above. it was out of avidity and desire for what she had not. yielding to the temptation of the devil. the woman's sin was imputed to him. Concerning the sin of our first parents. Tasting the proffered fruit. appealing to the concupiscible. and the sweet fruit of the tree. they . as Scripture says: "Cursed be the ground because of you. and remain free from the corruption of death. not from their created nature but from their freely willed sin. because the man had spurned the supreme Delight to seek pleasure in his body. the man and woman sensed their punishment already beginning in the rebellion and shame of their flesh. Upon the woman fell a punishment twice as heavy. grow without defect. procreate without lust. of hunger and need. because he had abandoned his soul's true Good for the sake of material satisfaction.. God. for having looked upon and craved the sweet fruit of the tree. Immediately after they had sinned. Next. their own servants then refused to obey them. she incurred subjection. And because it was in the woman that sin first began. 6. for to hide their nakedness. for she was afflicted with the penalties of much distress during pregnancy and cruel pain at childbirth. Now. particularly the organs intended for the generative function. the sin of eating the forbidden fruit. for having shaken off the yoke of obedience. she incurred suffering. and of subjection to her husband in their life together. when our first parents fell. her punishment was twice as heavy: for having risen in her pride. conforming to the order of justice. they blushed for shame and covered themselves up. through spiritual pride and physical gluttony. both fell wretchedly below what they were: from the state of innocence to that of guilt and misery. tolerates no disorder of any kind in the universe. what had become disordered through the forsaking of natural order became subject at once to judicial order: for this twofold ordering enfolds all things so strictly that whatever falls away from the first immediately sinks back into the second. Thus sin would not remain unpunished and uncompensated .By their inordinate attempt to rise above what they were. this is what we must believe."112 etc. In the order of nature. made themselves coverings111.ON THE PUNISHMENT OF OUR FIRST PARENTS 1. 2.. God sentenced the man to the punishment of work and hardship. Again. The first Principle. who governs all things with perfect foresight and presides over all with perfect justice. As to the punishment of our first parents. . she incurred the burden of multiplied distress. Since this revolt resulted. both our first parents disobeyed their Master. By a just judgment of God. Now.. . by a just judgment of God he was afflicted with hard work and with the defect of hunger and thirst. Finally. of death and return to dust.a thing which divine Providence could never tolerate. Thus. CHAPTER 4 . Because the disorder of sin is properly set aright by punishment.. because man had sinned. by a just judgment of God his soul was condemned to be separated against its will from his body through the body's death and return to dust. God had given to man a body which should obey the soul.cxxxv 3. Heavy was the punishment for the sin committed so lightly. 4. This should be understood as follows. the shame of sin was immediately followed by the corrective of justice. 5. took away all the body's gifts and scourged it with the opposite evils. by forsaking the changeless Good in favor of a perishable good. This is how mankind is corrupted by original sin. we are all children of wrath. and how it is cured. . however. but also for infants who die without baptism. and hence utterly kind and just. inflicted because of original sin. deprived of the righteousness of original justice.114 meaning justice. not only for adults. then. in GOVERNING mankind. Everyone generated from the union of the sexes is. and goodness. these little ones suffer "the lightest penalty.cxxxviii are matched in the body by all kinds of pain. man becomes unworthy of both. by His own law.113 for he is deprived of the righteousness of original justice. by natural birth. it is absolutely certain that the first Principle is utterly righteous and merciful both in creating and governing.ON THE CORRUPTION EFFECTED BY ORIGINAL SIN 1. We shall examine how the corruption comes about. a child of wrath."cxxxix They are deprived of the beatific vision. That privation is called original sin. If God had CREATED man wretched from the very beginning."cxxxvi CHAPTER 5 . how it is transmitted. for He would have imposed great miseries upon His handiwork in the absence of sin. These. and twice as many upon the woman. He cannot permit any misery to exist in us except as a punishment of sin. and at the end of his life is deprived of the vision of eternal light. malice.cxxxvii in the absence of which our souls incur a fourfold penalty: weakness. The first Principle acts by His own power. This should be understood as follows. privation of the beatific vision and loss of the heavenly glory. we shall now speak of the transmission of original sin. and concupiscence. Now. Again. 5. and movement toward a perishable good means loving that good excessively: therefore. that would have been neither kind nor just. malice. but are not chastised in their senses. man incurred weakness. labor. He must then be utterly good and righteous. by necessity that in the beginning He CREATED mankind free from any sin or misery. More penalties come later: death and the return to dust. by the very nature of this birth. by losing original justice. and movement away from the changeless Good means forsaking supreme power. losing the beatific glory in both his body and his soul. ignorance. and it also follows that. Nor would divine Providence have GOVERNED us with kindness and justice had it afflicted us or permitted us to be afflicted with these same miseries in the absence of sin. That is why all the ways of the Lord are mercy and truth. disease. and concupiscence. 2. truth. and for Himself as an end. and affliction. imperfection.cxl 4.Hence. Hence. ignorance. lest "the shame of sin remain unredressed by the corrective of justice. man in his earthly life loses peace of the body. It follows. Because all sin implies movement away from the changeless Good and toward a perishable good. Of all human beings. But it is also absolutely certain that we are burdened from the time of our birth with the penalty of countless miseries: hence it is just as certain that. 3. and is made to suffer in many ways from decay and death. it is clear how the rigorous order of divine Providence inflicted many pains upon the man. Having spoken of the fall of our first parents. by losing original justice. Hence the body which he must transmit. being superior. to disobey God. all rational spirits would stem from Him. because it was an express similitude as much in nature and duration as in intelligence and love. although. was weakened in that order of natural justice wherewith it should have ruled the lower impulses. As soul and body are one being. This infection in the soul is not only a punishment. This is how original sin is transmitted. in his detestation of the Pelagian belief in some form of happiness after death for unbaptized infants115 he made use of words that might seem to have a different ring.ON THE TRANSMISSION OF ORIGINAL SIN 1. is closer than the body to the first Principle. or be dragged along by it. Finally. his flesh did reject the authority of his soul. its intended method of propagation. becoming prone to lust. the soul must. but original sin did pass from the soul of Adam into the souls of his descendants through the flesh born of concupiscence. through this infusion. the twofold movement . The soul itself is not handed down. on the other hand. was such that this soul. and He created the spiritual element in such a way that.116 the manner of creation of human nature. and the body was subordinate to the created spirit as long as that spirit should obey the uncreated Spirit. his body would have remained obedient to his soul. and the turning TOWARD. therefore the Creator so formed man that the spirit was pre-eminent over the body. for although God infuses a soulcxliii as He creates it. as from a first and immediate Principle. God.cxliv 4. 3.6. 2. He yet can never be blamed for the soul's infection.cxli In his effort to bring the Pelagians back to moderation. In such a body. Because the first Principle made man in His image to be an expression of Himself. by His own primordial decree. He created the bodily element of man in such a way that all men would stem from the first man as from a single radical principle. then. As explained above. and he would have handed down that obedient body to his descendants. This should be understood as follows. CHAPTER 6 . for divine justice. so the flesh seeded with lust and carrying in itself a virulent infection. but also a sin.is precisely what constitutes original sin. incurring the disease of concupiscence. and corrupted physical nature in turn corrupts the spiritual. punishes not more but less than would be just. God would have infused a soul which. This we must hold to be Augustine's actual opinion. But Adam did sin. attaches it to infected flesh. would have been established in righteousness and exempt from all penalty. Hence the spiritual element corrupts the physical. In the opinion of both Augustine and Anselm.cxlii while leaving in all things the justice of God unimpaired. by God's just judgment the body would revolt against it: and that is what happened when Adam sinned.the turning AWAY. And because the soul. taints and vitiates the soul. Thus it suffers both the loss of due justice and the sickness of disordered passion. united to this rebellious flesh. because the absence of this justice in the newly born is not caused by a personal act of their will nor by any actual pleasure. it must be led. always tempered with superabundant mercy. he himself went somewhat to extremes. must infuse a soul. If Adam had stood firm. As Adam's flesh had been tainted by his sinful soul. and into which God. being united to flesh both immortal and obedient. Because it cannot lead rebellious flesh. But were the soul. and. original sin does not demand after this life that they suffer the punishment of the senses in hell. and the punishment provided in the event of sin are all perfectly conformed to the order . lead the body. so healing is brought about by the uncreated Principle who is responsible for the infusion of the soul. and punishment to the order of justice. Concupiscence may gradually decrease. then. transmitted to offspring by the very one who was healed in baptism. but it remains in regard to the act itself. Now. conforms to the order of wisdom. "It is not generation. and there would be no punishment if there had not first been sin. Hence. indeed. the transmission of original sin to posterity is clearly not inconsistent with divine justice. from the will. individual person. but in his flesh. to be fought against as long as life lasts. Finally. but lust. but the temporal punishment remains. since the guilt deserving eternal damnation concerns the deformity of the person or spiritual principle. has concupiscence ever been extinguished by ordinary grace. Therefore. Again. concupiscence was extinguished by extraordinary grace when she conceived the Son of God. applies to each one considered as a single. so also the consequences of original sin . This should be understood as follows. while he himself. the cure of original sin takes place in this way. to an offense actually committed.of Providence."cxlv117 CHAPTER 7 . the transmission of original sin is due to the first man's sin. it is cured as regards eternal punishment. Hence. but its consequences remain. not of God. the higher element or the spirit. No wayfarer. but even so. who was relieved by a special favor. propagation to the order of nature. while original sin is a disease infecting both elements. Now. but as carnal. sin came from a will not well-ordered but disordered. 3.cxlvi 2. therefore original sin passes away through baptism in regard to guilt. does Augustine say. he still hands it down to his offspring.the stain of original sin is blotted out in the soul. but its roots remain. as grace does not remove the penalty and corruption from the flesh. man is a principle of propagation. that is. is cleansed from original sin. but of man. that is. then.the personal through the will and the physical through the flesh . It is cured as regards guilt. because temporal affliction denotes a condition which affects the flesh: as the flesh always remains subject to some form of infection. Consequently. As regards the soul. which remains infected. the personal and the physical . while on the other hand the infection and its consequences remain in the flesh. not in his spirit which is healed.ON THE CURE OF ORIGINAL SIN 1. men are unrelated in that one soul is not born of another. As infection is caused in all men by that created principle which is responsible for propagation. Again. is completely rid of it. it is cured in the parent. Because the Virgin conceived Him who is . then. as appears in baptized infants. Hence. but the actual inclination of concupiscence remains. assuredly.concupiscence and bodily weakness-may coexist with healing grace. for in no human being. so also it must always remain liable to penalty. except the most Blessed Virgin. not as spiritual. but all come directly from God. that transmits original sin to posterity. Rightly. 5. while the deed concerns the physical propensity or the flesh. poured into the soul by God.cxlvii 4. and not as a principle of physical propagation. a baptized person. and not to God. Creation. Finally. original sin could not be transmitted to the soul unless the punishment for rebellion were already present in the flesh. the flesh or inferior element. hence. We say this because in the case of the Blessed Virgin. Its stain is blotted out. Healing grace. and not to nature as originally created. because. the order of justice demands that the eternal Good be preferred to the temporal."cxlviii CHAPTER 8 . There are intermediate cases. or committing what it forbids. therefore. Now. although not fully consummated. the will of God to one's own.cxlix And so. so that her conception of the Son of God would be all-pure and perfect. "It was wholly right that the Virgin should shine with a purity greater than any other that could be thought of under God. though the woman alone eats. a mortal sin results. the will may choose. for by its very nature it extinguishes life. but not the man. it brings forth sin. or if an action is intended but prevented by some extrinsic cause. for it does not result in total loss of grace or in God's enmity. the sin is venial. the will is judged as if the deed had been accomplished: it is no less guilty than if it had been caught in the very act. What must be known concerning this may be summarized as follows. a mortal sin is "a transgression of the divine law. when the . 3. but if they are followed by consent and an action forbidden by divine law is committed. we shall now consider the origin of actual sin. and for Him as an end. the whole man deserves condemnation.119 Here the sin. Then when passion has conceived."cl Sin consists in either omitting what divine law prescribes. and the Holy Spirit willed. consent.born of His heart. without being actually chosen over the eternal. Again. When a temporal good is loved too much. or readily pardonable. when the temporal is preferred to the eternal. it is called venial. [anticipated] satisfaction. equal to Him. in accord with His will. As James says in his first chapter: Everyone is tempted by being drawn away and enticed by his own passion. she received a privilege that radically freed her from concupiscence. and action. or rather in the will. If full consent occurs. Actual sin is born of the free will of the individual by a process of suggestion. and dear to Him as His own Self . it is called mortal sin. not the act itself. When the disorder is so serious that it DESTROYS the order of justice. This should be understood as follows. There are.ON THE ORIGIN OF ACTUAL SIN 1. that the Son from whom He Himself proceeds should be conceived by her and born of her. one's own will to the will of God. but the subjective satisfaction: in which case the woman eats. Since the law of God prescribes rightful order and forbids disorder. actual sin is an actual disorder of the will. and made it be. every sin is a disorder in the mind. the Son Himself chose to make her His true Mother. the source of both virtue and vice. it begets death118. and right reason to sensuality. Because sin indicates that the will withdraws from the first Principle in some matter in which it should have chosen to be acted upon by Him. 2. but without execution. For it was to her that the Father determined to give His only Son . As Ambrose writes.Expiation of all sin. a mortal sin is consummated. If suggestion and satisfaction remain short of actual consent. the advantageous to the virtuous. is still mortal. but when sin has matured. Having spoken of the transmission of original sin. the good of virtue to that of utility.to be the one and self-same Son of both the Father and the Virgin. separating as it does the soul from God by whom the just spirit is vivified. When the disorder is slight and does not destroy but merely DISTURBS the order of justice. The clearest examples are the sins of the flesh. two ways of sinning: by omission and by commission. and an act of disobedience to the heavenly commands. and sensual appetite to right reason. two roots. and seven heads: the capital sins. the initial."cliii CHAPTER 9 . covetousness. when self-will is loved too much but not actually preferred to the will of God. The one source is pride. there is no mortal sin.ON THE ORIGIN AND DIVISION OF CAPITAL SINS 1. the higher part of the mind.cli In fact. the senses are unduly aroused. there could have been no venial sin. in other words. and the ultimate. we shall investigate the origin of the different kinds of sin: capital. 4. The three incentives are the three worldly temptations: the lust of the flesh. then there is full consent and thus a consummated sin. the last two. This should be understood as follows. whereby a mortal sin is committed. the first five are sins of the spirit. of which it is written: pride is the beginning of all sin. If man had stood firm. for then it extends to the masculine principle. realizing the pleasure. upon which full consent depends. Finally. then the feminine principle is bowing to the serpent.122 envy. Clearly. But now the senses wrestle with reason. Concerning the origin of capital sin. and final or irremissible. the seven heads are: pride. when the flesh is full of desires but not actually preferred to the judgment of right reason: the sin is not mortal but venial. but not all of them together. three incentives. anger. Next.advantageous is not actually chosen over the right. It would be possible to keep any one of them under control. and it is imputable not only to the woman but also to the man. gluttony. in which case the inferior part of the mind obeys the call of the senses. Among these. is not directly against it. If in sensual delight reason succumbs to sensuality. If.clii 5. sensual pleasure is never actually preferred to right reason unless reason itself agrees: short of consent. disposes man to sin. sins of the flesh. who should have restrained her and prevented her from obeying the serpent. as the eminent doctor Augustine explains in the twelfth chapter of his book "On the Trinity. and love that unduly inflames. and inevitably we do commit some venial sins through the reactions of impulse. and the pride of life121. then. while outside of the law. sloth. the intermediate. however. Actual sin has one source. unwilled as it may be. every personal sin is in a way a copy of the first and original sin. and lust. although it is of lesser gravity. It is sinful to some extent. for they are not only sins but also penalties of sin. if. consent applies not only to acting but also to enjoying. Mortal sin is an actual withdrawal from the first Principle.120 The two roots are fear that unduly restrains. it does acquiesce in the act. In the state of innocence. Right order and justice are subverted. 2. whether we like it or not. . for it upsets somewhat the order of justice. But since reason is not necessarily overcome by such impulses.cliv this is a summary of what must be held. because all this. penal. 6. this disorder. and the lust of the eyes. for that is precisely why they are pardonable. the senses were moved by reason alone. That is why they are properly called venial. Now. Clearly. and this in three ways corresponding to the manners of rejection: perversion of the rational faculty by ENVY. while they imply rejection. the goal of PRIDE. sin has TWO ROOTS: fear and love. Disordered love occurs only in relation to perishable good. but they are not equally primordial. the perception of a desirable object is associated with pleasure. there are SEVEN HEADS or capital sins which give rise to all the vices. but only because he desires to have. contempt for the first Principle is an act of pride. or rejects what it should not reject. from these. for they are as headwaters from which flow countless other sins. 5. While the evil of guilt and the evil of penalty are . there are in all seven capital sins. thus easy. thus full possession of personal goods. as indicated above. such as the pleasure of eating that satisfies the sense of taste and is intended for the preservation of the individual. Our will may be disordered because it either seeks what it should not seek. stem all actual sins. then. or the pleasure of carnal intercourse that satisfies the sense of touch and is intended for the preservation of the species. First.124 anger. sloth. thrives on the same food as love. possession. when the soul seeks them inordinately. at their unopposed. with pain. Thus. then. 6. but is either a temporal good [inordinately sought] or a false one. Hence. Envy aims at the exclusive. either for Himself or for His commands. Since perishable good is threefold . the exterior good of wealth. these sins bring with them a great host of vices in the pursuit of the objects of love and in the flight from the objects of loathing. and the inferior good of sensual satisfaction . And since men do not obtain such results readily. unhappiness and pain. exterior. These are fundamental to all evil. it may seek what it should not seek: what appears good now. Some of these sins. all mortal sin or offense has its ONE SOURCE in pride. It may be interior. which appeals to LUST. CHAPTER 10 . such as personal superiority. or is afraid of losing. which appeals to GLUTTONY. the following must be held. possession. also imply a certain delectation.There is no withdrawing from the first Principle except through contempt. Concerning penal sin. the goal of COVETOUSNESS. 3. 4. and three powers prompting the will to rejection. and perversion of the concupiscible appetite by SLOTH.the interior good of personal superiority. Now. something other than God.clv Fear. the first four of these sins have pleasure attached to them. Now. at their effortless. thus peaceful. and each in its own way is the cause of many others. It is in reference to such vices that sins are called capital. such as wealth. Yet all seven are called capital sins because they are the chief disorders. Fear is born of love.ON THE ORIGIN AND NATURE OF PENAL SINclvi 1.123 Since there are four main objects of desire. inferior. Because this may come about in seven ways. for no man is afraid of losing something unless he loves it. Man never contemns the first Principle or His commands in themselves.there are THREE FUNDAMENTAL INCENTIVES. and that of a loathsome object. But our will may be disordered also by rejecting what it should not reject. and the last three. perversion of the irascible appetite by ANGER. Penalty which is mere penalty is inflicted by God. inherited. "crimes are punished with further crimes. And. nor does it come from God: it comes from free will alone. The order of nature pertains to the natural good. only in free will. because it is fitted to the sin and effective in . such as those by which the sinner is given . These are called both sins and penalties of sin. nor any performing of an action without consequent effect. but moral good in the will alone. species. it follows that "the evil of guilt is an effect of the will. Narrowly considered. because the order of justice that exists in the will is a self-establishing order. while the evil of penalty is an evil we suffer. is contracted or committed by man. they are the sins that imply either the depraving of nature or something shameful. And because evil may be a privation either in the order of justice or in the order of nature.125 and in a general view."clx while nature is not. It is just that a man suffer what he must for doing what he should not do. and others. it follows that "the evil of guilt. Again. they are those that "occur between the first act of unfaithfulness and the final punishment of hell. but the order of justice. and the like.clix Now. Since evil is a withdrawal from the first Principle. Whatever we do is our own doing. The order of nature. such as envy. these are the sins that imply pain and sorrow.clxiii there can exist no penalty without an antecedent guilt that deserved it. . Because the will is "an instrument that moves itself. Finally. but that no sin as such is ever rightful. species. we must hold that every penalty in so far as it is a penalty is rightful and comes from God. but what we suffer may be caused either by ourselves or by another agent either superior or inferior to us. and order. therefore. . but penalty which is sin. it is damaging to created good. again. there are two kinds of order: that of nature and that of justice. exists in any created essence."clxi 4. sloth. nor can there exist any guilt without a consequent penalty."clvii for. while the evil of penalty is not. there are two forms of evil: the evil of guilt and the evil of penalty. 5. 6. 2. and order. or a propensity to sin. We find natural good in any created essence. is just and comes from divine Providence. nor can it damage good without robbing it of something. since good consists in mode."clxii Now. because the order of justice is an order of the will. more broadly considered. which is a privation of righteousness. Every penalty. as Gregory says. up to a reprobate sense. since there cannot be any receiving of an effect without antecedent action. 3. it follows that the order of justice is not merely established but self-establishing. is an evil we cause. while others are imposed upon us. the order of justice to the moral.distinct species of evil. This should be understood as follows. While sin is always our own doing.126 every evil is therefore harmful to mode. there are some sins that are both sins and penalties of sin. in so far as it is a penalty."clviii While the selfsame thing may be both a sin and a penalty of sin. while the order of nature is merely established. not all of our penalties are self-inflicted: some may be so. all three concur. not as Creator. every sin is an offense against the triune God. the rational. Penalties of the second kind. remitted here.clxiv Of this sin there are six different kinds: envy of another's spiritual welfare. if ever. obstinacy of mind. If evil is considered broadly. Thus it is clear in what way.127 not because it could not be remitted in this world. Generally speaking. and others again to malice. others against the Son. This should be understood as follows. and what is a sin when viewed as something done. then the two coincide within the same subject. do not come from God. The suffering of a penalty consists in the loss either of a natural good only. presumption. Sin being a withdrawal from the first Principle. is also a penalty when viewed as something suffered. both as punishments and in the fact of loss. although the two go hand in hand. wisdom to the Son. and every sin proceeds from free will. do come from God acting. For the very thing that is guilt in itself is also a penalty in reference to an earlier sin. 8. If evil is considered in a limited sense. or of both a natural and a moral good. but as Avenger. to what extent. which bears within itself the sign of the Trinity: being a power. as a privation of natural good. but in as much as they vindicate order. the mark of the Holy Spirit. In every sinful act. 7. when they derive from original sin.ON THE ORIGIN OF FINAL SIN. 2. rejection of known truth. it bears the mark of the Father. but because its guilt is seldom. and will to the Holy Spirit. in as much as they are also sins. they do. they are our own doing. then. every sin distorts the likeness of the Trinity and damages the soul itself in its three powers: the irascible. others to ignorance. sin. Because there is nothing greater in the will than the will itself. some sins are said to be against the Father.the following must be held. remitted hereafter.restoring the order disturbed by sin. being rational. and why something can be called both a sin and a penalty of sin. and others.clxvi and sin . 3. Concerning final. others against the Son. wherefore. power being attributed to the Father. malice. Now. whether caused by ourselves or by another. something we merely suffer. defection of power is impotence. that is. defection of reason. sin . By appropriation. Thus. ignorance. When these penalties derive from actual sin. are due to impotence. and yet others against the Holy Spirit. finally. but there is always one whose defection brings about the perversion of the others. then it is not the same as the evil of guilt. and final impenitence.that against the Holy Spirit . despair. as a privation in the order either of nature or of the will. while others are both penalties and sins: for the moral good of righteousness is not lost except through unrighteousness. defection of intent. Sin against the Holy Spirit is called irremissible either in this world or in the world to come. being free. That is why some penalties are penalties only. and the concupiscible. an effect outside the will. Some sins. CHAPTER 11 .clxv some sins are said to be against the Father. but not in reference to the same object nor from the same viewpoint. and its penalty is hardly. trine and one. the mark of the Son. if at all. or irremissible. however. against the Holy Spirit. they are inherited. penalties of the first kind. OR SIN AGAINST THE HOLY SPIRIT 1. Thus there are two possible sins against it: envy of another's spiritual welfare. which impugns justice. Irremissible sins are distinguished accordingly as they directly oppose one of these three. or in relation to God by whom it is given. Because it derives exclusively from free will. If by "final impenitence" we understand the intention never to repent. The remission of sins is brought about by God through penitential grace within the communion of the Church. which impugns mercy. and presumption. therefore.130 Therefore did the throng of those expecting salvation yearn for the incarnation of our Mediator and Lord. and the man who is answerable for it may count on little or no relief from the ensuing penalty. penitential grace lifts man out of past sins.originates in it. and tends to its full maturity and end in final impenitence. Again. it is a consequence of all mortal sins that have not been remitted in the present life. which is opposed to the second. and is opposed directly to the grace of the Holy Spirit. faith and love. that is. Thus there are two possible sins against penitential grace. which is opposed to the first. On the contrary. it is called irremissible. or in relation to the Church in whose communion it is obtained. Thus there are two possible sins against God the Giver of grace: despair. it is committing what is known as a sin of sheer malice. and guards him against future sins. Amen.clxviii Finally. but solely out of its own corruption. Only two things can preclude the will's free exercise: constraint and ignorance. is born of pride. to whom be all honor and glory forever and ever. and rejection of a known truth. in matters of justification. 5. it is in this sense that it is one of the sins against the Holy Spirit. all the ways of the Lord are mercy and truth129. If we understand it to mean the continuation of sin until the very end. the will has the power to resist. for in truth they directly oppose penitential grace either in itself. |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| . the first by a failure in power. in itself or in its purpose: obstinacy of mind. chooses to do something recognized as wrong. but from its nature it is directly opposed to the very medicine and remedy whereby sins are remitted. no sin is as wholly and exclusively voluntary as that which arises from corruption of the will. It is not beyond all remission. since no one guilty of mortal sin is able to free himself without the intervening grace of the Mediator Christ. of every kind of sin against the Holy Spirit. but more specially. because a sin such as this directly flouts the very grace of the Holy Spirit by which penalties of sin are remitted. Such a sin arises from an absolute defection of the free will. it has not even the color of an excuse. therefore. grace and truth128. Whoever reaches this point falls headlong into hell. Every sin. Now. the second by a failure in knowledge. and final impenitence. 4. the communion of the Church consists in two things.clxvii When. From having been spiritual. and benevolent Principle. the creation of the world. a deed of such unfathomable goodness that no greater proof of mercy. in order to raise man out of this state. wise. the restoration of the universe is no lesser task than that of bringing it into existence. might be healed of the disease of sin. and the nature of redemption itself. that He so restore all things as to display His power. we must consider briefly the incarnation of the Word. last to be made?clxxii What greater act of benevolence than for the Master to redeem the slave by taking the nature of a slave?133 This is. origin of all things. could not know. and malice. in truth. then. wisdom.clxix 2. Assuredly. and could not fittingly be conceived as being. and imitation. OR FITTING AFTER SPEAKING of the Trinity of God. carnal. love. He could no longer imitate divine power. or love divine goodness. rejecting the most mighty. then. animal.clxx131 It was entirely right. the friendship of . In this way. As a result. Nor was this because God could not have saved and freed the human race in some other way. even so He restored all things through the Word Made Flesh. wisdom. So. animal. the redeemed. and the corruption of sin.ON THE INCARNATION OF THE WORD CHAPTER 1 . and benevolence. and benevolence. When man sinned.135 that He might be known and loved and imitated by man who was flesh. and goodness or benevolence. for to exist fittingly is no less important than simply to exist. The creative Principle of all things could not have been. for through this Word Made Flesh was wrought the salvation and restoration of mankind. behold divine light. 3. It was fitting. and sensual. just as God had created all things through the Word Not Made. and the human creature. God does all things with complete power. wisdom. ignorance. but because no other way would have been so fitting and so adapted. offering Himself to him as an accessible object of knowledge. so knowing and loving and imitating God. that the restorative Principle of all things should be the supreme God. man could not be completely healed unless he recovered purity of soul. or imitate anything that was not both proportionate and similar to himself. the Word was made flesh.clxxiii 4. and that man. then. any other than God.132 Again.134 Man. this was the most fitting way for God the Restorer to reveal His power. Finally. care. he became carnal.ON THE REASON WHY THE INCARNATION OF THE WORD WAS NECESSARY. love. he went astray. and love can be conceived. This should be understood as follows. he fell headlong into weakness. alike to the Redeemer.|< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| PART IV . What greater act of power than to combine within a single Person two extremely distant natures?clxxi What more suitable act of wisdom than to bring the universe to full perfection by uniting the First and the last: the Word of God. and sensual. The most perfect way for man to be raised out of this misery was for the first Principle to come down to man's level. Now. not of the assumed. could man have recovered PURITY OF SOUL if his sin had not been blotted out. In order to clarify the mystery of the incarnation. but of the Assuming. through whom the Godhead assumed flesh. the most friendly Mediator.God. who could touch God with one hand and man with the other. Nor. the fullness of gifts. but of the Word alone. we must consider the union of natures under three subheads: what was done. Man could not have recovered EXCELLENCE through any Restorer other than God. in whom the oneness is so absolute that whatever may be said of the Son of God may be said also of the Son of Man. and the most excellent Restorer could be none but God. but also of the rational spirit in its three functions. none but Him who was both God and man: therefore. for man had sinned: therefore the best of ways was that mankind be restored by the Godman. which divine justice could not fittingly bring about except after condign atonement had been made.ON THE INCARNATION AS REGARDS THE UNION OF NATURES 1.137 man would have been subject to this mere creature. but of person. and a union was accomplished between Godhead and flesh in such a way that the assuming was not only of the material flesh. and intellective. and his proper excellence whereby he had been subject to none but God. not of nature. Christian faith obliges us to hold the following. there are three points to consider: the union of natures. it was absolutely the most fitting thing for our restoration that the Word become incarnate. and as it sinned because it failed to heed the Word Inspired. and vice versa: excepting. born of Adam's race. but of a divine. For as the human race came into being through the Word Not Made. Now. sensitive. 2. and man alone MUST provide it. In regard to what was done in the incarnation. not of any [divine] Person indifferently. however. none but a man. CHAPTER 2 . Nor could man have recovered the FRIENDSHIP OF GOD except through a fitting Mediator. Since such a thing could not be brought about except by God in the nature of a slave. And because God alone COULD provide atonement for the whole of mankind. and that the union occurred through oneness. Concerning the incarnate Word. how it was done. and when it was done. The incarnation was brought about by the Trinity.136 it was fitting that the Word be made flesh. and man in His humanity. and the endurance of sufferings for the redemption of man. . again. so it would rise from sin through the Word Made Flesh. nor friendship except through the most friendly Mediator. and the most superabundant Satisfier. nor purity of soul except through the most superabundant Satisfier. Had it been a mere creature. vegetative. who would be the likeness and the friend of both: God in His divinity. not of a human person. and thus could not have recovered the state of excellence. such matters as designate the union itself or imply some contradiction. since man could not have recovered excellence except through the most excellent Restorer. not in a union of nature or of accident. the first Principle. 6. then. the incarnation is the work of the first Principle. In the incarnation. but in one that is personal and hypo-static. the Doer by His omnipotence of all that is done. clxxiv Nor again could there be a more fitting restorer of man to the likeness of God than He who is the Image of the Father. and as mediation is proper to the Son of God. that is. since . in one of His hypostases. Again. the divine and the human. then. simple. therefore. Now substance. not "inanimation. nor could another nature change into the divine: for divine nature is utterly perfect. of the Person who assumed humanity. and was vitiated not only in spirit but also in flesh. But there could be no more fitting mediator than the Person who both is produced and Himself produces. the intermediate One of the Three Persons. Divine nature. and immutable. Such a reconciler is a mediator. the Atoner. the Word able to be combined with flesh." but "in-carnation. The incarnation is the work of the first Principle seen not only in His creative power but also in His restorative power as the Healer. the likeness. cannot occur in the hypostasis or person of man. By this union. Finally. Hence. Nor. did He become the Son of Man who was the very Son of God. finally. and one personal unity. and the Reconciler. then. divinity and humanity can be joined. Now. Atonement can be offered only by a person both obliged to atone and able to do so.clxxv 7. so is incarnation also.3. nor could there be a more fitting restorer of man to the knowledge of God than the Word through whom the Father reveals Himself. is the part more distant from God. and the sonship of God. Hence. could there be a more fitting restorer of man to adopted sonship than He who is the Son by nature. became the supposit of human nature. For it pertains to a mediator to be the channel between man and God for the restoration of man to the knowledge. the Son of God and the Son of Man are the same identical Person. The whole human race had fallen into sin. however. 4. That is why the work of the incarnation must necessarily proceed from the whole Trinity. The union. the part of our being more evident to us. Now. In so far as it means something performed. but only in that of God. even as a word with the voice. to indicate a greater humiliation and a deeper condescension. Hence. Both natures. must concur in this atonement. we call this work. power. the incarnation derives from the first Principle as it expresses the RESTORATIVE POWER OF GOD THE ATONER. The incarnation derives from the first Principle as it expresses the RESTORATIVE POWER OF GOD THE HEALER. and none but man is obliged. the whole composite had to be assumed so that the whole might be cured. the incarnation derives from the first Principle as it expresses the RESTORATIVE POWER OF GOD THE RECONCILER. could not so concur with another nature as to become part of a third that would arise from this concurrence. nor could divine nature change into some other." 5. In order to use the more expressive term. divine nature cannot subsist in any subject other than its own hypostasis. there is here but one Person. Most fittingly. and none but God is able. This should be understood as follows. the flesh. and operation are absolutely one in the three Persons. a body all-holy and immaculate. a Virgin believing him and consenting to the proposed good. to be made flesh. the Virgin as the conceiver. to be assumed. a body united to the Word and free from the stain of sin. The representatives of all three hierarchies-divine. such as those which express the very union of one nature with the other . she believed it. Thus. "virginal was her conceiving of the Son of God. The angel Gabriel was the herald of the eternal Father. and human - . the restoration to the fall. to be created. Again. That is why she is called the Mother of God. Hence. The human race had fallen through the suggestion of the devil. The incarnation is the work of the first Principle in that He uses the most CONGRUOUS means of restoration. woman. to assume."clxxviii She conceived not only a body."clxxvi Thus any predicate of one applies to both. universal. for the reason here explained. and the conceived Offspring was the very Person of the Word. and the remedy to the injury. or those which express a negation as regards one nature of something pertaining to the other nature . 3. and life to all who come to Him. it was wholly becoming that angel. the immaculate Virgin was the temple of the Holy Spirit. so it was a woman instructed by an angel and made holy and fruitful by the Holy Spirit who gave birth without taint of soul or body to an Offspring. This should be understood as follows. The means are congruous when the medicine specifically corresponds to the disease. Concerning how the incarnation came about. Through His power. to begin to be. and so forth. CHAPTER 3 . In these cases. there is an exception to the given rule. for through the Word made flesh the fall of both men and angels138 is repaired:139clxxx that is."whenever two things are identical to a third. and consented to it: whereupon she was sanctified and made fruitful by the overshadowing of the Holy Spirit. virginal her birth-giving. through the consent of a deceived woman.ON HOW THE INCARNATION CAME ABOUTclxxvii 1. When the angel announced to the Blessed Virgin Mary the mystery of the incarnation to be accomplished within her. whose restorative power is utterly congruous. the following must be held. and most fittingly. 4. sickness. they are identical to each other. the incarnation is the work of the first Principle in that He uses the most UNIVERSAL means of restoration. and virginal her state after deliverance."clxxix As it was a woman deceived by Satan and carnally known and corrupted by her husband's lust who handed down sin. angelic. and the love of the Holy Spirit making her both holy and fruitful for a virginal conception.for instance. the fall of the dwellers of heaven and earth. 2.for instance. to unite. "evils were healed by their opposites. unless it is a term that betokens incompatibility. the Giver of grace. Conversely. and the Man as the conceived Offspring. but a body with a soul. desired it. and complete: for by the law of His essence. His divine generosity universally. and is yet also the most sweet Virgin Mary. And the fall of man is repaired in both sexes. health. there was here a good angel persuading to what was good. The incarnation is the work of the first Principle. and through a begetting become lustful that handed down original sin to the offspring. and His divine power perfectly. His divine wisdom acts congruously. and man should concur in the mystery of the incarnation: the angel as the herald. and death to all. if the cure was to be universal. then. but also the universality of the boon. and vivified by the soul. the following must be held. Of the four possible ways of producing man. . clxxxii Next. God sent His Son. the incarnation is the work of the first Principle in that He uses the most COMPLETE means of restoration. then. out of man but not woman. in the production of the Son of God. three powers concurred: the natural. Because the love of the Holy Spirit burned so intensely in her soul. generosity is appropriated to the Holy Spirit. and so is the sanctification of the Virgin in whose womb the Word was conceived. Therefore. While God could have become man at any time from the very beginning. suggesting not only the Trinity of God. through the power of the supreme Maker.clxxxi 5.clxxxiii Again. there must be completeness in the manner of conceiving. and the generosity of the supreme Restorer. The natural power furnished the material element. it would come about in a manner consonant with free will. as with Adam. Now. assisting. in the consummation and fullness of time. three had already been followed: first. by means of grace prompting. born of a woman. shaped. out of neither man nor woman.142clxxxiv 2. First. Then only did He deign to become flesh. to whom and through whom the incarnation had been promised. Finally. as with all those born of concupiscence. as with Eve. CHAPTER 4 .concurred in this way in the universal restoration. out of both man and woman. the uncreated power brought about instantly what a created power can achieve only gradually. and elevating her nature as required for this wondrous conception. and the power that effected it. Hence. the manner of conceiving. the seed was not only individuated but also organized. the infused power set it apart by cleansing it. because the flesh was united to the Divinity through the rational soul140 that rendered the flesh susceptible of such union. Thus. there must be completeness in the Offspring. third. The incarnation is the work of the first Principle acting as the Restorer. at the very instant of conception. for. Hence. the Blessed Virgin became a Mother in the most complete sense. This should be understood as follows. He chose not to do so before the ages of the law of nature and of prefiguration had ended. there must be completeness in the power itself. and deified through union with the Godhead. Hence. For the completion of the universe. although the incarnation is the work of the whole Trinity.ON THE INCARNATION AS REGARDS THE FULLNESS OF TIME 1. without man. a fourth way must be introduced: out of woman without the seed of man. and the uncreated. as the apostle says: But when the fullness of time came. Necessarily and fittingly. the conception must be complete as regards the Offspring. that He might redeem those who were under the Law. she conceived the Son of God through the action of the Holy Spirit. the Virgin truly conceived the Son of God. by appropriation we say that the Virgin conceived of the Holy Spirit. the ages of the patriarchs and prophets. Concerning the time of the incarnation.141 Thus. the infused. that is. born under the Law. the power of the Holy Spirit wrought marvels in her flesh. convinced of his ignorance. on the sixth day for the completion of that world. such a SUBLIME REMEDY must be accepted with the strongest faith and cherished with the most ardent love. the perfection and COMPLETION OF THE UNIVERSE require in all things an order of time and place.the most perfect of all God's works . Each of these circumstances indicates plenitude: the law of grace fulfills the law of nature. for. was led to implore divine mercy and grace: and these were given to us by the coming of Christ.was to be born in the sixth and last age: the age meet for the exercise of wisdom and the curbing of concupiscence and the passage from turmoil to peace. and had His coming been delayed until the very end. He would be long awaited. He would be more intensely desired. and the sixth age . Thereby man. "Here is the one who can do. the Completer of the whole world redeemed . as a fulfillment of the promised mercy. as the Long Awaited. It was most fitting. while those who refused to seek Him would not. Repeated promises and intense longing also were to precede the coming of Christ. Because fallen man yet retained pride of intellect and power. That is why the coming of the Son of God marks the fullness of time: not because time ends with His coming. received more thankfully. no one calls a physician unless he knows he is sick.143 God added a law teaching moral precepts and multiplying ritual practices. but where is the one who should command?"). It belonged to Him as the true Saviour to provide the healing-time between the time of sickness and the time of judgment.clxxxv 3. By these numerous and powerful testimonies.with the sublimity of the remedy. as a deep and life-giving mystery. Finally. These blessings belong to the sixth age of the world's course because of the incarnation in that age of the Son of God. the crowning glory of the whole material world. Christ came in the time of the law of grace. then. made aware at last of both his duty and his weakness. He would have come too soon. that before the coming of Christ the prophets should appear with their manifold proofs. He would be loved more fervently. 4. the Artificer most wise takes all of these into account. 5. what had been hidden became clear and unshakable to belief. As the promised Blessing. no one employs a teacher unless he knows he is ignorant. still gloried in his power (as in the saying. He would have come too late. God first established the age of the law of nature to convince him of his ignorance. Now. and heeded with greater care. no one seeks a helper unless he knows he needs help. as the true Mediator. He would be expected. but because the hidden prophecies of all ages have been fulfilled. "God. in acting. FREE WILL requires that there be no compulsion.144 to come midway. to dust"clxxxvi . That is why the laws of nature and of Scripture had to precede the incarnation of the Word. the giving of what was promised fulfills the promise. And because man. both explicit in words and implicit in figures. Since development must proceed from the imperfect to the perfect. As the first man. to come at a time when it was still possible . and with the final completion of the universe.was to occur in the last age. as the Expected. Again.in whom the first Principle is joined to the last. as the true Leader. as the Desired of the Ages.the number six being the number symbolical of perfection-is in itself a sign of completeness. some of His elect preceding and others following Him. God was to restore mankind in such a way that those who willed to find the Saviour would be saved. that is. and not conversely. had been made last. so also the Second Man. and at the beginning of the sixth age. Had Christ come at the beginning of time. the incarnation . of the fullness of merit in His actions.148 . because no being could be a means of reconciliation had he not possessed both natures. the reconciling Means. as it flows generously from God. the adorable and the adoring.that is. but the final judgment was close at hand: so that moved by fear of the judgment and urged on by hope of the reward and inspired by perfect example. and since this can come about only as a gift of divine grace conferred upon an individual man: of necessity. flowing from generosity and leading back to Him through conformation.as the End. and those who followed. of the fullness of wisdom in His intellect. the reverential worship due to God alone.for man to press on toward . the grace of headship. Thus. a grace worthy of all worship. when the end had not yet come. that is.clxxxix By reason of the GRACE OF HEADSHIP. Again. in providing satisfaction. all the just. By reason of the GRACE OF THE PARTICULAR PERSON. whereby Christ the Man is. Those who went before Him. proceeds not only as the Source. After examining the union of natures within the incarnate Word."Hosanna to the Son of David!"149 3. this restoring Principle. and because any perfection exists more fully and completely in its fountainhead or origin than elsewhere. but also the adoration of latria. then. we shall speak of the fullness of grace in His will. in the last age. . and as the Source. or through the sacraments of faith. it is through grace that the restoring Principle brings about restoration.there was in Christ of necessity the fullness of grace alike in being the atoning End. we must posit the presence in Christ of a grace sanctifying and strengthening Him: that grace which we call GRACE OF THE PARTICULAR PERSON. . in effecting reconciliation. the higher and the lower. and the grace of union. 4. the prize145 . we may follow our Leader vigorously and wholeheartedly from virtue to virtue146 until we attain the prize of everlasting happiness. Now. Because. Concerning the fullness of grace in Christ's will. Since restoration is the work of the first Principle. in the act of restoration. moreover. This is what we call the GRACE OF UNION. the following must be held. that is. Now grace.clxxxviii By reason of the GRACE OF UNION. our restoring Principle. must have possessed the fullness of all grace. therefore. it must be wrought through a gift and through a likening. Christ the Lord. whether they lived before or after His coming. First. Christ wholly possessed all graces: the grace of the particular Person. in exercising superabundant influence . saying. as the Means. for neither did He sin nor could He have sinned. the only way this could be done was through a union supremely imparting dignity and grace. Because. . kept crying out. also makes man like unto Him. we must posit in Christ a grace above all grace. From the instant of His conception. He prompts and enlightens all those who turn to Him either in simple faith. CHAPTER 5 . but also as the Means and as the End .clxxxvii He was immune to any actual or possible sin. He merited not only the beatitude of glory. This should be understood as follows. 2.147 that is. since what is capable of supplying full atonement must be pleasing to God and therefore free from all sin. we shall go on to consider the fullness of His spiritual gifts. in the work He performed. and the Source of superabundant influence. lastly.ON THE FULLNESS OF THE GRACE OF CHRIST CONSIDERED IN THE GIFTS OF HIS WILL 1. He knew everything related to the structure of the universe. past. this latter knowledge being threefold: of nature. It is by this last mode that He is said to have learned obedience from the things that He suffered. in order to have an effective influence. finite and infinite. He knew actually and comprehensively all things.152 Yet. This should be understood as follows. and is to be adored. and is coordinated with the other members of the body. so also Christ. as all members receive the impulse of motion and feeling from the head.153 and thus sons of God the Father. through an in-pouring of grace. presiding over them and giving them the benefit of direction. as possessing the beatific vision and as living on earth. The way to Christ is either through faith. present. or yet to come into being: alike those believing in Christ and those reborn in Him. He knew sensorially. those bound to Christ by faith. 6. or through the sacrament of faith. Finally. by glory. except perhaps through a knowledge that was virtual or excessive. the following must be held. Thus He was endowed with wisdom both as God and as man.155 Three. Christ our Lord. then. yet holy and just above all others. as enlightened by grace and as gifted by nature.151 so that of His fullness all the just might receive. actual and possible. He knew actually and comprehensively all things actual and finite. joined to one another by the unbreakable bond of love. He knew all that falls under the senses. original and fontal: a fullness not merely sufficient but superabundant. and thus completely filled with the clarity and all-embracing radiance of divine wisdom itself. 5. through the fontal. the incarnate Word. faith in Christ is the same in all believers. One. For as the head has in itself the fullness of the senses. by sensible experience. and original fullness of all grace that dwells in Christ the Fountainhead. This bond is not destroyed by the passing of time any more than by distance in space: the just of all times and places constitute the one mystical body of Christ in that they receive both perception and motion from the one Head that influences them. as a rational and spiritual being. by integrity of nature. God blessed forever150. He knew everything related to the salvation of mankind. so He was free from all ignorance. a being must possess fullness. As God. but the infinite He did not know. as it was in Adam. Christ knew eternally. That is why we call this the GRACE OF HEADSHIP. by His divinity. What was created according to an order of wisdom cannot be restored without the light and order of that same wisdom. but knew them in every possible way. as a sensitive being.156 2. Two. as Christ was necessarily immune from all sin. become His members and temples of the Holy Spirit. and future. and thus Christ's influencing power affects all men those who are gone no less than those living now.154 Christ.over all things. not only knew all things. Four. CHAPTER 6 . confers upon those who turn to Him the spiritual benefit of grace. the Word made flesh was necessarily full of grace and of truth. radical. of grace. He knew intellectually. The Principle of our restoration restores us as much through provident wisdom as through bounteous grace. and of glory. Wherefore He enjoyed perfect knowledge according . Five. and those who. Hence. by grace. possessing grace in superabundance and being like unto us in nature. knew in five distinct ways.ON THE FULLNESS OF WISDOM IN THE INTELLECT OF CHRISTcxc 1. Concerning the fullness of wisdom in the intellect of Christ. through which love and knowledge are given to spiritual beings. Hence. But because even the loftiest creature is limited in its substance. cannot naturally comprehend that Good . things are known in two different ways: by the artificer. THROUGH HIS DIVINE NATURE. a twofold knowledge.to both natures in their proper cognitive powers. memory. grace concerns primarily the work of restoration. 6.cxcii Through SENSE KNOWLEDGE. and according to every mode of existence of beings. a twofold knowledge. man IN THE STATE OF NATURAL INTEGRITY was designed to be higher than any other [material] creature. and action.ON THE PERFECTION OF MERIT IN THE ACTIONS OF CHRIST . CHAPTER 7 . Christ accordingly possessed this threefold knowledge. THROUGH PERFECT GRACE. everything that had to do with the organization of the universe. knowledge through sense-perception.157 For neither in the act of knowing nor in any other act can the created mind be equated with the Word. therefore. in the third way. Because God's substance. 3. finally. as indicated above: in eternal Art. though it does not rest except in infinite Good.cxci whereas in Christ it made known in one way things already known in another. Now. in the second way. the intellect of Christ grasps everything within the reach of finite nature beatified by the infinite Good to which it is supremely united. and by the one who sees the work. and action are immeasurable. is not characteristic of Christ. the intellect of Christ knows the finite by actually comprehending it. Wherefore. not simultaneously. in terms of the concrete reality of things. but the infinite it does not know. in art. much more fully than Adam did. also. things exist and may be known in two different ways: by innate and by infused dispositions. 5. THROUGH THE VISION OF GLORY. power. makes known some things not known before. Christ perceived things. That is why the fullness of wisdom in Christ. God and man. This appears clearly in the creation of the first man. to use the term "comprehension" in its full meaning. and through infused science due to grace. requires a knowledge that is fivefold. Now. 8. as had by Adam and the angels. in the human mind. sense perception is limited to objects actually present. except perhaps through a knowledge that is virtual and also excessive. as had by the saints of God enlightened by the Holy Spirit. besides acquisition which. because of its imperfection. the infinite cannot be comprehended by the finite: it follows that. the supremely Infinite sees all the countless possibles as actual. 4.since. and in their own concrete reality. through His divine nature and through the vision of glory. in His created intellect. power. and to know that every other [material] creature was intended for his service. as much as needed for the work of man's salvation. Since beings have existence in eternal Art. and the human mind. and intelligence which. and He knew it far better and more completely than any prophet or angel could. 7. Christ knew158 everything that had to do with our redemption. Furthermore. in us. through innate science due to nature. Finally. In the mind. Christ has in the first way. but successively. Wherefore in the fourth way Christ understood. Hence. an actual knowledge of all the countless possibles: for in some ineffable manner. Five. both as habits and as acts. the benefit of this merit went not only to Christ Himself but also to us. He merited for us both the graces of the present life and the beatitude of the life to come. the following must be held. Hence. Hence. Christ possessed in full the grace of union by which He was God. There are three ways in which a man may be said to merit: by acquiring a claim he did not have before. by increasing his right to what is his due. Finally. 6. acting. In Christ our Lord. the merit He acquired for Himself was perfect. Again. This should be understood as follows. by acquiring a further claim to what he already has by right. but the glorification of His body. then. From the instant of His conception. that is. providentially. Christ possessed in fullness the grace of the particular Person which established Him firmly in charity and in the perfection of all the virtues. He enjoyed from this instant both the vision of glory and the use of free will. From the very instant of His conception. In regard to Christ's plenitude of merit. 4. He did not merit the glory and beatitude which had been concreated with His soul and existed in Him naturally before any meritorious act: He merited only those things which could not coexist with the state of pilgrimage. He acquired full merit. and not only glory of the soul but also glory of the flesh159 and the opening of the gates of heaven. which established Him in beatitude. the manner in which He merited. in His divinity. merit was perfect and complete [for seven reasons]. He also possessed the fullness and perfection of all merit in every way such plenitude was possible. the fullness of such great gifts necessarily implied in the soul of Christ a SUPREME AND PERFECT BEATITUDE. so. so that all our merits are based on His. and at the same time in the state of meriting. even though. 3. necessarily possessed the FULLNESS OF GRACE and wisdom which are for us the source of upright and holy living. Christ merited in all three ways in our behalf. the glory of the body along with its exaltation to a high dignity. Three. Furthermore. in His assumed humanity. Necessarily. Four. the means for acquiring merit were the perfect disposition of charity and the perfect practice of virtue in praying.1. for our sake. the result for Christ of this merit was not glorification of soul which He already possessed. the honor of His name. Six. He thus acquired a further title to what was already due to Him for a different reason. He possessed completely the grace of headship. As.cxciii 2. the hastening of His resurrection. He poured into us all the spiritual goods we possess. the Person who acquired merit was not only Man but also God. His merit was necessarily complete through the very means by which it was gained: fundamental charity and the acts of a manifold virtue. His merit was perfect also because of the MODE OF MERITING. He instantly merited all that He was to merit for Himself. indeed to all the just. through which He acted with fullest power upon His members. Seven. but for Himself. His merit was perfect both because of the high dignity of His Person and because His acquisition of merit began so soon. Christ our Lord. 5. He lived in the state of pilgrimage. Two. and suffering. Hence. He was established in full perfection. the Principle of our restoration. Hence. He . not only for Himself but also for us. All this He did through the fullness of the grace of the Holy Spirit. One. the time for His acquiring merit ran from the instant of conception to the instant of death. the result for us of this merit was not only glory but also grace and pardon. He merited only in the third way. and the exaltation of His judicial power. into sin and misery. and concupiscencecxcviii . as regards not only their natures but also their circumstances. by suggestion. the mortality of the state of fallen nature. conversely. then. for He assumed such penalties of the body as hunger. For we are not worthy to be absolved from an offense against the supreme Good. Now. the following must be held. to be in harmony with both the estranged parties. but no pain was to touch Him against either His divine or His rational will. however. This should be understood as follows.. but as Thou wiliest. being immortal but living in the state of wretchedness and malice. Hence it would not be possible for Him to earn FOR HIMSELF some reward to which He had no previous right. The restoring Principle.cxcvii 4. is the root of all our merits.160 through His merit."163 3. God is in the state of perfect righteousness. and fatigue.. In this regard. beatitude. impassibility. malice. as appears from His prayer: "Not as I will. 7. in His work of reconciliation. and liability to pain and death. by ignorance. We have seen so far the union of natures and the fullness of gifts in the incarnate Word. and with man the state of passibility and mortality. wretchedness. for He was unaffected by physical disease of any kind. Let us now consider His suffering. however. nor do we deserve to be rewarded with the immensity of the eternal Reward which is God Himself. and such penalties of the soul as sorrow. or by the body's war upon the spirit. 2. both those which offset penalties. Apart from You I have no good. Again: since the damaging penalties. anguish. was to act as a Mediator. or to increase the right He would have had to it.are incompatible with perfect . and its issue."cxciv162 CHAPTER 8 . thirst. These things. and fear. although the passion did violence to his sensorial and carnal will. it is You who have accomplished all we have done161. which are ignorance. The merit of Christ. therefore. He must have been at one and the same time a pilgrim and a possessor. are justified by grace. the angel of evil. just as. and those which gain for us eternal life. but permanently in the state of beatitude. weakness.. except through the merit of the God-Man.four of the punishments incurred by original sin . became the means of leading man. "Transiently mortal. For man to be led back to God. we shall examine the condition of the Sufferer. As regards the condition of the Sufferer. He needed. while fallen man is in the state of sin. He did not. He did FOR US Who. Nor did He assume unqualifiedly those penalties to which He did consent: for He accepted the necessity of suffering."cxcvi Christ could lead man out of his wretchedness into beatific life. and immortality.ON THE STATE OF THE SUFFERING CHRISTcxcv 1. advance in righteousness. Christ assumed not only the nature of man. the nature of the suffering. and are crowned with eternal glory. the Mediator between God and men164 had to share with God the state of righteousness and beatitude. of whom we can and should say: Lord.could not grow in holiness because He was utterly holy from the very beginning.165 Something of both states existed in Him: wherefore we say that He assumed the sinlessness of the state of innocence. and the perfect blessedness of the state of glory. And He indeed is the Lord of whom the prophet speaks: I say to the Lord. assume all the penalties of body and soul. Since it belonged to Christ the Mediator to enjoy innocence and the bliss of fruition while being liable to death and suffering. but also the defects of that nature. "My Lord are You. Christ could not be subject to them. according to the order of natural justice. and most shameful.penalties such as hunger and thirst in the absence of nourishment."167 One will was not opposed to the other. but every power of His soul as well.ccii 2. He also suffered a passion that was deadly.cciii First. yet He did not contest justice. for "in His divine will.innocence.the will of the flesh through which He shrank from suffering. alike because crucifixion was a punishment set aside for the worst criminals. restored man through His all-efficacious example. Christ suffered a passion most comprehensive. no mortal being wishes for death and suffering by natural impulse. Christ. so must He also restore him in orderly fashion. nothing could show man the way to virtue more clearly than the example of a death endured for the sake of divine justice and obedience: a death. An example is all-efficacious when it both invites to the summit of virtue and shows the way thither. He suffered in His human nature a passion most comprehensive. Other penalties. concerning the nature of Christ's suffering. most bitter. for besides enduring the anguish of His wounds. He expressed in His prayer . He wished what was just. He suffered a passion most shameful. therefore. since He not only lived in the state of beatitude and of union with the omnipotent Godhead through which He could repel any evil. but also the honor of God and the harmonious functioning of the universe. As the restoring Principle created man in orderly fashion. Each will acted in its field. Christ. and He did in fact assume them. when He said: "Not My will but Thine he done. but He also possessed perfect innocence which. He must restore him in such a way as to respect not only the freedom of the will. He suffered a passion most bitter. although both remained united with the Godhead. Now. that is. in His rational will. I repeat that. which give occasion for the practice of perfect virtue and testify to a humanity that is true. since this would contradict the order of divine justice. CHAPTER 9 . could assume these penalties only in a qualified manner: He was not to suffer against His rational will.ON THE NATURE OF CHRIST'S SUFFERING 1. robbers: He was counted among the wicked168. and sensible will to nature. tending toward its proper object: divine will to justice.cc a passion deadly yet life-giving. He consented to justice. Accursed indeed is he who says that the Son of God ever relinquished the nature He had assumed. for it is his nature to flee death. Yet He was to suffer against His instinctive will: that is. This should be understood as follows. sorrow and fear in the face of opposition . when He said: "Let this cup pass away from Me". 5. Finally. cannot be obligated to suffer.166 but He conformed His rational will to the will of His Father. even though He could not suffer in His divine nature. Now. however.a rational act . the work of restoration must RESPECT FREEDOM OF THE WILL. also.are characteristic of men in common. and in His natural instinct."cxcix And so there was in Christ no conflict or struggle. and because He was placed in the company of evildoers. nor did He in fact assume them. the following must be held. rational will to obedience. while averse to pain. not feigned . thus placing reason above instinct. against the sensible impulse and desire of His flesh. for not only every part of His body was affected. then. He endured the added anguish of grieving for our sins. no innocent person is morally obliged to suffer against his will. but peaceful order and orderly peace. hence it was fitting for Christ to be subject to them. .cci for it separated body and soul. but actually full of guilt. the disease of swollen pride arises some times from within. therefore.. Christ. indeed. Christ. it supremely suffered: for Christ was both pilgrim and possessor. lust had powerfully infected us in body and soul. As His body was in a state of perfect health. He chose to suffer a death not deserved but freely willed. as man. Christ endured both kinds of debasement: within Himself. Furthermore. reason. giving rise to sins of both flesh and spirit. for it is most fitting that evils should be healed through their opposites. Wherefore it was achieved by means wholly consonant to that end. His anguish in both body and soul was immeasurable. therefore. Nothing could move man to virtue more strongly than the benignity with which the most high Son of God laid down His life for us169 who were not only undeserving. While this power. and offered for God's perfect appeasement a supremely pleasing sacrifice. the work of restoration must RESPECT THE HONOR OF GOD. as suffering. as a spiritual principle united with things above. because of presumption. and loving Him. For how could God. the whole of mankind was infected. Finally. he who had risen in presumption was brought down to the level of lust. Jesus Christ. He willed to suffer a passion most comprehensive. who has not spared even His own Son hut has delivered Him for us all. willed to endure. 6. desiring to enjoy the forbidden tree. and from the companions with whom He had .moreover."cciv Now. Again. then. but also the bitterest mental torment. were so cruel and humiliating. suffered not only the cruelest physical pain. To heal man by the appropriate remedy. brought it about by offering to the Father a fully satisfactory obedience.. a passion most bitter. He emptied Himself. sometimes from without.. So thorough was the corruption within us that it not only affected our body and soul in a general way but penetrated to every part of the body and every power of the soul. "Satisfaction means the repayment of the honor due to God. to follow His example.. 4. supremely enjoyed the presence of God. the honor taken away from God through pride and disobedience in a matter in which man was obligated could be restored in no better way than through humiliation and obedience in a matter in which man was not bound in the least. therefore. therefore. Man had sinned. as God. fail to grant us also all things with Him?170 We are invited. the work of restoration must RESPECT THE HARMONIOUS FUNCTIONING OF THE UNIVERSE. to love Him. a passion most ignominious: as an antidote to death incurred but not willed. forfeiting immortality and incurring inevitable death. hence.171 He paid back to God through a fully satisfactory obedience that which He Himself had not stolen. suffered in every part of His body and in every power of His soul. not of the ordinary sort but agonizing in the extreme. Christ. as His soul burned with perfect love for God and supreme concern for His neighbor. as a principle of nature attached to things below. To cure all pride. He was innocent. even in the loftier part. was equal to the Father through His divine nature. because of vanity and the praise of others. 3. as an antidote to lust. aspiring to be as wise as God. When. God-made-man willed to be humiliated and to suffer on a tree. and hence utterly undeserving of death. As an antidote to universal infection. Again.. 7. 5. as an antidote to pride. becoming obedient to death. This benignity appears all the greater in that the sufferings He endured for us. and through his sin. and His senses thus to the highest degree alive. 8.175 He ascended into heaven and led captivity captive176 in order to fill the ranks of the heavenly Jerusalem.173 Then. the soul of Christ descended into hell in order to release the souls detained there. These words are not to be understood as having a reference to place. so Christ the incarnate Word must have reformed all things in the same perfection. After the passion.ON THE ISSUE OF THE PASSION OF CHRIST 1. meaning that Christ is established in the choicest riches of the Father. although both body and soul were united with the Word. 3. as promised: by Him the Church was gathered out of all nations and set to function in accordance with the diverse offices and graces given to it. after ten more days. death itself perished in life. which would not apply to God the Father: they refer. and neither body nor soul was separated from the Godhead. assuming the same body He had quickened before. . death is swallowed up in victory. earth. After the passion. CHAPTER 10 . As Christ the uncreated Word had formed all things in perfection.172 the prince of death has been vanquished. rather. all this affected only His humanity. on the third day. not of all. He sent the Holy Spirit in order to establish Jerusalem on earth. but of those who had died as members of Christ through living faith or through the sacraments of faith. Christ sent down upon the apostles the Holy Spirit. the souls in the lower regions were recovered. and the nether world. Christ was not a man. therefore. Concerning now the issue of the passion of Christ and its fruit. This should be understood as follows. but a body no longer in the same state: for what had been subject to pain and death had risen impassible and immortal. so the Principle of man's redemption must have made the remedy fully perfect. Since it is the union of body and soul that makes a living man.174 then He rose from the dead in order to restore life to those dead in sin. for it embraced heaven. for the liberation. Through the death of Christ. and the third through glory. exalted above all creatures. Through Christ. though His soul left His body. the second through grace.to suffer. since Christ's divine nature was beyond the reach of pain. when He died.ccv But because death in Christ's human nature could not bring death to the Person who never ceases to live. All these acts were necessary conditions and prerequisites of the full restoration of mankind. Thus man has been freed from death and from the cause of death by the most efficacious means: the merit of the death of Christ. the soul of Christ descended into the nether world or limbo. to live forever. finally. the following must be held with undoubting faith. those on earth restored. Forty days later. And if it was perfect. it must have been utterly sufficient and efficacious.ccvi Finally. Finally. The means used for man's redemption was UTTERLY SUFFICIENT. Christ ascended into heaven where. He is enthroned at the right hand of the Father. during those three days. 2. the oneness of His Person remained. to the summit of all good. it follows that. The first deed was achieved through mercy. As the utterly perfect Principle could not allow an imperfect work to leave His hands. He rose from the dead. and the heavenly ranks replenished. When He came down. not immediately after His ascension. it might have been believed that He had not died at all. then. even as Christ had chosen the right time to suffer. is the origin of all charismata.that is. and loved out of hope. therefore. by commuting the divine sentence. Lastly. 8. to ascend into heaven. prepared themselves for the reception of the Spirit. by attracting them to faith. He did so. and unable to lead others back to life. His purpose. He sent down the fire of the Holy Spirit on the day of Pentecost. by making satisfaction. but ten days later. prayers. hope. led His members out of hell. And since no one is filled with this fire who does not ask. The remedy. the fullness of these flowed out for the final perfecting of the mystical body of Christ. And so the gates of heaven were opened through the atoning passion of Christ who. was to establish in us the FAITH whereby we believe that Christ is true man and true God. Thus. whereby we also believe that He has willed to redeem us through His death. and knock with the importunate insistence of desire. through many signs and proofs. The times were right both for establishing the three virtues mentioned above. and love. The Holy Spirit. hoped out of faith. He might have seemed powerless. but had merely feigned death. and because of the many mysteries implied in the choice of such times. hope. and. In addition. thirty-six hours . The remedy was UTTERLY EFFICACIOUS in those who preceded the coming of Christ and those who followed it. and groanings. but allowed forty days to elapse during which. those who became His members and those who are so now: and such are those who cleave to Him through faith. for it was that by which the soul would be strengthened in faith and lifted up to the hope of heavenly glory. seek. and love. and He had continued to lie in death. If this period had been shortened and He had risen sooner. And because in a perfect body there must be a diversity of members. it was finally to lead them into heavenly glory. each member having its own function and office. however. He did not ascend at once. He demonstrated the truth of His resurrection. It was to this end that He willed to rise to an immortal life only after a proper lapse of time .179 During this interval the disciples. and each office having its own . ccvii177 5. removed the sword. those who served Him in the past and those who serve Him now. 7. Next. He rose to that heavenly glory to which we also aspire. if it had been longer. through fasting.4. this remedy must be particularly efficacious for those who were to be born after the coming of Christ. and to send the Holy Spirit. that He might inflame us with LOVE. Since hope. who is love and is possessed through love.thus proving that His death was real. That is why He rose again the third day178.ccviii so also He appointed the right time to rise from the dead. is born only of faith in future immortality. that He might excite us to HOPE. 6. had to act first upon those who had faith in Christ. Hence it was fitting that Christ should descend into hell at once to set them free. and is able to lead us back to life through His resurrection. according to the same Spirit. to another the distinguishing of spirits. But all these things are the work of one and the same Spirit. to another various kinds of tongues. to another interpretation of tongues. to another the gift of healing. in the one Spirit. to another prophecy. to another the working of miracles.charisma. in the same Spirit. to another faith. it comes about that to one through the Spirit is given the utterance of wisdom. who allots to everyone according as He will: following in this His most generous providence and most provident generosity.180 and to another the utterance of knowledge. |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| . therefore this grace is granted directly by God acting as the Source of grace. in relation to the use of merit. as the image of God comes forth from God directly. Hence. 2. makes it like to God. let us speak of the grace of the Holy Spirit. rendering the soul deiform. in relation to the habits of the virtues. origin and fountainhead of every free gift. No conceivable man is worthy to attain this supreme Good exceeding in every possible way the limits of human nature. For truly. that vivifies. the rational soul is to become worthy of eternal beatitude.ccx . . Now. considering it in turn under each of four aspects: as a gift divinely given. and leads to God as an end. so also does the likeness of God. it restores our spirit as the image of the most blessed Trinity. and unites it with Him. Not that God would come down in His immutable essence: He does so through an influence that emanates from Him. The first Principle. clear as crystal.ON GRACE AS A GIFT OF GOD NOW that we have studied the incarnation of the Word. and the temple of the Holy Spirit: all of which can be brought about only by the ennobling condescension and condescending nobility of the eternal Majesty through the gift of His grace. and perfects the soul. Concerning grace as a gift divinely given. grace is a gift that cleanses. the good and perfect Gift coming down from the Father of Lights181 through the Word made flesh. thus rendering it acceptable to Him.183 And since a soul so favored is directly brought back to God and directly conformed to Him. grace is a gift by which the soul is perfected and transformed into the bride of Christ. If. but also in terms of the righteousness of the will and of the repose of beatitude."ccix 3. a Good immeasurably surpassing anything man's service could merit. weakened by sin. unless he is lifted up above himself through the action of God coming down to him. Grace is a gift bestowed and infused directly by God. coming forth from the throne of God and of the Lamb182. the supreme Good. a gift of such a kind that it is rightly and properly called "sanctifying grace. and is called. in relation to free will. and strengthens it. and. as John beheld in the Apocalyptic vision: a river . therefore. which is the same image but in its God-conformed perfection.ON THE GRACE OF THE HOLY SPIRIT CHAPTER 1 . comes from God.|< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| PART V . Because this inpouring. together with grace and by means of grace. Finally. reforms. affecting it not only as part of the order of creation. . for its salvation. in His supreme benevolence made the rational soul capable of enjoying eternal beatitude. eternal beatitude consists in possessing God. that lifts it up. the daughter of the eternal Father. it must partake of the God-likening flow. then. enlightens. the following must be held. as Restorer. repaired that capacity. the uncreated Gift. At the same time. the image of the second creation. This should be understood as follows. nor that the soul would rise above itself by physical ascent: it is lifted up through a Godconforming disposition. we receive the Holy Spirit. conforms to God. as Creator. in the proper sense. 5. This is called "gratuitously given grace. Grace. could ever MAKE HIMSELF WORTHY OF SALVATION. Again. the bride of Christ. Now.4. man is made pleasing and acceptable to God. under two heads: in what way this grace is an aid to meritorious acts. sanctifying graces makes the soul the temple of God. and elevates the soul. to possess whom is indeed to possess God Himself. since its purpose is to return to Him the work that had issued from Him. it could not be brought about through some habit NATURALLY implanted. and the daughter of the eternal Father. no man. our soul becomes the likeness of the most blessed Trinity through righteous free will. Concerning the grace of God in so far as it aids the gaining of merit. For not only is it given by God. we could do nothing. and ardent love. Grace. is understood as being the assistance freely and liberally granted by God to creatures performing any of their acts.ccxii 6. and he who possesses and is possessed by God must love and be loved by Him particularly and uniquely. consists in the divinely given assistance toward the actual acquiring of .ccxi the Holy Spirit. as clearly appears if we consider what it means to be God's temple and His child. Finally. while the divine inpouring is the source of all ten above-mentioned effects. it is named only from the last and most complete: it is called "sanctifying grace" because it makes its recipient holy in God's sight. and in what way a remedy against sin. pure truth enlightens and reforms it and conforms it to God. in a special sense. a special. the rational being is brought to its final completion. pure truth. for robust virtue cleanses. is concerned with that particular assistance which helps the soul prepare itself for receiving the gift of the Holy Spirit. In this return. could not even continue to EXIST. together with grace which. and he who is loved must be adopted as a child entitled to an eternal inheritance. try as he might. but only through a free gift DIVINELY infused. only by manifesting robust virtue. Without such concurrence.ON GRACE AS A CONDITION OF MERITORIOUS ACTS 1. to enjoy God means to possess Him. strengthens. ardent love perfects and vivifies it and unites it with God. there is given to man an uncreated Gift. The word "grace" may be considered in a general. Hence. Our second consideration regarding the grace of the Holy Spirit is its relation to free will. 2. CHAPTER 2 . it also conforms to God and leads to God as an end. by its Godconforming nature. Grace. and to be joined to Him as though in wedlock by the bond of love and grace. When all this is accomplished. or a proper sense. But he who possesses God must be in turn possessed by Him in a special way. the following must be held. And since this cannot be wrought except through a supremely gracious condescension on the part of God. as one spouse loves and is loved by the other. leads to the enjoyment184 of God."185 In its absence. comparable to an intelligible circle. Therefore. in a general sense. but with the supreme Good in view. By this grace God condescends to it. for it derives. "yet in itself it deserves to be increased by God here on earth. but from the liberality of divine bounty."ccxiii No one has a strict right to such grace. is rooted exclusively in sanctifying grace.merit. clemency.ccxv Now. This is why. particularly in our state of fallen nature. lest it remain without fruit. the creature is nothing. Thus it is that the creature. therefore.except in virtue of God's condescension. it merits its own increase in the . augment. Again. and influence to MAINTAIN IT IN EXISTENCE. in its deficiency. it has need of God's constant presence. although it applies to all creatures.ccxvi cannot be called good unless they proceed from a right intention. the first Principle brought all creation into being out of nothingness. it may deserve also to be perfected"ccxiv in the fatherland and in eternal glory by this same God. if good use is made of it. never ceases to support the creature. OR ATTAIN ETERNAL SALVATION. although externally righteous. accepting [in it] His own image and will before accepting the deed that flows from grace. having been increased. is called a grace. ADVANCE IN GOOD. For. therefore. being bent upon itself. Whatever it has it is indebted for. and in accord with the intent and good pleasure of His eternal decrees. being totally subject to God."ccxvii no one is able to grow in virtue or to do anything pleasing to God unless he himself first pleases. so that. Nevertheless. 3. Of itself. since "the cause is superior to the effect. This summit is accessible to our naturally self-centered spirit only if we are first moved by God through actual grace. the rational spirit is deficient in itself. it is totally subject to God. it cannot. it requires. cannot PERFORM ANY ACTION DESERVING OF ETERNAL REWARD without the gift of sanctifying grace. This grace. if the rational spirit. This should be understood as follows. Being deficient." without which no one may ACQUIRE MERIT. This is the gift of "sanctifying grace. because of His benignity.least of all a debtor of the eternal reward which is God Himself187. it is bent upon itself in the pursuit of its own interest. and also to follow the act. not from any obligation. for He alone has the power to infuse. In His omnipotent power and most loving munificence. Merit. always remains dependent upon its Principle. but only as a well-founded favor. because of its deficiency. of itself and through its own power do anything by which God would become its debtor . 4. because brought into being from non-being. Such concurrence. Such are things we do. and that this Principle. bent as it is upon itself. the root of all meriting. Hence it is said to "precede the act of willing in order to move the will. because limited and wanting by nature. precedes any actual merit.186 and God having no need of anything it can give. But once sanctifying grace is received. it tends of itself to nothingness. it cannot of itself rise to the righteousness of perfect justice. and complete our grace in the measure of the co-operation of our will. utterly contingent as it is upon God to whom it owes everything. for God looks to the person before He looks to the gifts. because utterly contingent upon God. is to PREPARE ITSELF FOR THE GIFT OF SUPERNATURAL GRACE. which alone makes man pleasing to God: hence no one receives it as a matter of absolute right. the presence of another gratuitous grace that makes it able to perform good moral acts: meaning acts which. the rational spirit. not for our own sake. While it is gratuitous [actual] grace that turns free will away from evil and prompts it toward good. God alone is its fontal source. that chooses right and perseveres to the end. when it agrees. in that free will. and since the guilt deserving of eternal punishment has the character of infinity: therefore it is impossible for man to rise from sin unless he is created anew in the life of grace. as it were. distorts free will. . and free will is the source of the growth of grace through the co-operating and meriting soul. and yet not without the consent of free will. but as regards the increase of grace. co-operates with it so as finally to obtain salvation. 5. For all these things. The first Principle. an annihilation of moral being and of the life of grace. and eternal penalty remitted. the truthfulness of God.ccxix 2. which by flouting His word and turning us away from the eternal Good. and imposes the obligation of eternal suffering. providing seven reasons. and thus deserves to be rewarded with nothing less than God Himself and the supreme Good. For as regards the influx of grace. In regard to grace as a remedy for sin. having received it. is the cause of everything that comes about in the universe except sin. but also an absolute right to its perfecting in heaven. the freedom of the will. and an act of free will. by working with grace. receives [sanctifying] grace. while grace itself is the source of its own growth through merit and worth. the nobility of a deed born of love. which is "a violation of divine law and a revolt against the heavenly commandments.188 CHAPTER 3 . the expulsion of sin. the dignity of Christ our Head. the hardships of the present state of meriting. which. offends Him. Since the defacing of God's image and the destruction of grace are. destroys the gift of grace. for the following reasons: the sublimity of the gift of the Holy Spirit. Hence we gather that four things concur for the justification of a sinner: the infusion of grace. who helps in the acquisition of merit. not by free will. makes what belongs to grace its own. who intercedes for us and must be glorified in His members. Although free will is "the greatest power next to God. and which. precisely because first and all-powerful. it is free will itself which must agree or disagree. Such grace. acquires through grace not only a just title to the growth of grace in the present life. Free will. God is the source of its growth through infusion. iniquity is forgiven. the bounty of God the Rewarder. but as an absolute right. the following must be held. then. and that. since the gravity of an offense against God is proportioned to His greatness. with whom it would not consort to give a small prize for faithful obedience.ON GRACE CONSIDERED AS A REMEDY FOR SIN 1. the sevenfold grace makes [the soul] deserve eternal glory by a merit that acts not only as an appropriate foundation for a favor. out of which it is completely unable to rise without the divine assistance called sanctifying grace.present life. contrition. who makes the promise. is not poured into the soul of an adult person without the consent of his free will. whose value in the eyes of the Judge is measured by the love from which it proceeds: a love that places God above and beyond every creature. This should be understood as follows. Sin is expelled by the grace of God. in itself a fully sufficient remedy for sin."ccxviii it is by nature liable to rush headlong into sin."ccxx The only thing to rise insultingly and offensively against God is sin. or to obstruct it by sin and thus incur guilt. formerly the enemy of God. What was deformed through the evil of sin. for God crowns within us nothing but His own gifts:ccxxv reserving to Himself the generous distribution of the favors of grace. in our justification. It is true.189 He who creates by Himself alone without intermediary. He makes the sinful soul. and by its aid the will can exert itself to the full.In addition.He alone. and the slave of sin. the temple of the Holy Spirit." Sanctifying grace is then infused in the will thus prepared."ccxxiv Yet it is also true that there is a question not of him who wills nor of him who runs. it nevertheless is inexcusable if it does not do what it can. By these means. it must obtain sanctifying grace. it can fulfill the law and do the will of God. but free will itself must consent to the expulsion through that detestation of all sin which we call CONTRITION. Which being done. therefore. Finally. which being accomplished. .This applies to adults. and the daughter of the eternal Father: all of which is brought about by a free and gracious INFUSION OF THE GIFT OF GRACE. These are the four conditions that must concur in the justification of one who has sinned. as Augustine says.190 6. and by infusing into us reforming grace which. 5. it is true that no man may take pride in his own merits. it needs the help of actual grace. which being obtained.ccxxiii . 3. Jesus Christ. it is true that. not only must grace be introduced. and free will must either give or refuse consent to such arousal. what was bound to penalty. When it consents. that "He who created you without your assistance will not justify you without your consent. He restores us by sustaining for us the penalty in His assumed nature. so that freedom of choice remains. the acts of free will and grace concur in a harmonious and orderly manner. but without forcing it. but of God showing mercy. in the case of children.ccxxi makes us members of Christ. Hence. it prepares itself for the reception of sanctifying grace. the Mediator between God and men. He re-creates by absolving it through fully adequate satisfaction: indeed. for the EXPULSION OF SIN. the den of the devil. the faith of the Church and the merits of Christ make up for their incapacity to will. And because grace by its very nature does not force free will but solicits it. although free will alone could neither fulfill the law nor create grace in itself. since He creates all things out of nothingness. it earns the reward of eternal salvation. it must arrive at last at eternal beatitude . teaching man not to be an ingrate nor to glory in himself as if he had not received. Again. for actual grace is always at hand to give warning. who was the Principle of creation is also the Principle of re-creation: He who is the Word of the eternal Father. lastly. He recreates by reforming it through the habits of grace and righteousness. 4. instead of glorying in the Lord. If the will co-operates until the end. Actual grace arouses free will.191 Once more. to become the bride of Christ. because predisposition toward a perfective form must itself be in the likeness of that form: if free will is to open itself to sanctifying grace. free will must consent to the infusion of grace by approving and accepting the divine gift through what we call an act of VOLITION. because it links us with its Source. and that is the meaning of "the will doing all that it can. which may choose either to cooperate with this grace and thus attain merit. and also because both grace and will by their very nature pass into act: therefore.192 Yet. God effects this reformation in such a way as not to impair the laws implanted in nature: ccxxii granting grace to man's free will. . and justice:ccxxviii the last-named being a common and general virtue in one sense. Our third consideration of grace is in its relation to the habits of the virtues. resembled God through a trinity of powers with unity of essence. that is. that lead it to perfection. and the different acts require different habits:ccxxx therefore the one vivifying grace branches out into various habits for the sake of these various activities. be reinformed by penance.because of meritorious works proceeding as absolutely from free will as from grace . fortitude. They may.ccxxxi 4. 2. high and low.ccxxvii Here. and the four cardinal virtues of prudence. so also. These are the three theological virtues of faith. and into the habits of the beatitudes. as understanding what is believed.ccxxix All are freely given and are informed by grace. As man. and a special and particular virtue in another. there are seven freely given virtues by which human life is ruled. grace. hope. Through the first the soul is set aright. to bring it at last to the abode of eternal happiness. yet. "grace is related to free will as a rider to his mount. Through these. as attaining the vision of what is understood. which is action. he resembles God through a trinity of habits with unity of grace. This should be understood as follows. for perfect rectitude. 3. For. These seven virtues are distinct. and since acts differ through their different objects. in regard to the end as such and to the means that lead to it. yet they are interrelated and of equal import in the individual soul. upon the return of grace. that set the soul aright. that urge it on. in the act of conveying life in the order of nature. because of His own supreme perfection. sanctifying grace branches out into the habits of the VIRTUES. Again. the creating Principle. however. to the greatest Good. as believing. Now. through trust and expectation. each possessing its proper excellence. by training man. Hence.are reduced to a formless existence. there are three points to develop: the branching out of the one grace into the habits of the virtues themselves. the soul is carried straight up to the supreme Trinity in a way corresponding to the appropriated attributes of the three Persons: faith. some of the moral acts are original. in the first creation. others again are final.ON HOW GRACE BRANCHES OUT INTO THE HABITS OF THE VIRTUES 1. Concerning the branching out of grace into the habits of the virtues. in the act of conveying life to the spirit in the order of grace. but also in its second perfection. the restoring Principle conveys it both as being and as action. the soul. temperance. and charity. through the third it is brought to full perfection. as Augustine explains. those of the GIFTS.charity excepted193 . through the second it is urged on. others are intermediate. being the likeness of the eternal Trinity. conveys this life not only in its first perfection. through belief and assent. must be set aright through the three theological virtues. into the habits of the gifts. of necessity. charity. to the loftiest Height."ccxxvi This rider. which is life as such. Although the grace sanctifying the soul is one. all . the soul must be set aright in both directions. CHAPTER 4 . which is their origin. when a [mortal] sin is committed. the following must be held. and their form. in the practice of perfect virtue. In the upward direction. so in the re-creation. directs free will and leads it on. and those of the BEATITUDES. through desire and love. through its own sevenfold gift. hope. And because in a single person living one primary life there are found many vital operations leading to the full expression of that life. leads to the supreme Truth.even though in the larger measure from grace. As. their end. Although there are many gratuitously given gifts. in terms of cause. Likewise. 6. When the other virtues subsist without grace or charity.for instance. and in combination. origin. they become luminous. colors are invisible in the dark. and their end. but when light falls upon them. they regain their form: they are adorned and become acceptable to God. grace becomes one with the formless virtues. and pleasing to the eye. dutiful love. in that respect. Such habits of the virtues are able to subsist without their form. there is a sevenfold reason why seven gifts of the Holy Spirit are required. in a general sense. is their origin. adoration. whence. their form. But when grace is poured upon them.5.ccxxxiv CHAPTER 5 . equity and generosity. obtain their rectitude originally and radically from grace. because the soul needs help in seven instances. Christ: The spirit of the Lord shall rest upon Him: the spirit of wisdom and of understanding. in that they are gratuitously infused. not only a cardinal virtue. in terms of merit and supernatural favors. also. Isaia names the gifts from the highest down. and obedience. God. and a single grace suffices to convey form and acceptability to the different virtuous habits. or again. and also to DELIVER US from the difficulties of their after-effects through the habits of the gifts. Concerning the branching out of grace into the habits of the gifts. Prudence rectifies the rational faculties. all virtues dependent upon grace are interrelated as habits and equal in their meriting power. temperance the concupiscible appetite. light and colors become one. in which their life consists.ON HOW GRACE BRANCHES OUT INTO THE HABITS OF THE GIFTSccxxxv 1. through the four cardinal virtues.and to those which refer to God . interrelationship. which. the virtues. On the lower level. Consequently. for charity is the form of the virtues. it applies also to those which concern oneself . beautiful. the spirit of counsel and of fortitude. repentance and innocence . 2. Finally.for instance. the restoring Principle gives grace to us. Here. He shall be filled with the spirit of the fear of the Lord195. and one light suffices to make several colors shine. In His supreme bounty. that is. the spirit of knowledge and of godliness [piety]. the soul must be set aright. the term "gift" refers to the seven gifts of the Holy Spirit. and. but charity is not. yet in a particular and proper sense.194 while justice directs all of these powers in their relation to a given person. justice is said to embrace every possible power."ccxxxiii Justice is not limited to those virtues which concern the neighbor alone . And because this person may be either one's neighbor or oneself considered as the object of one's own action. their rectitude is proportioned to charity. it would not be wrong to call all divinely infused habits gifts of God. . fortitude the irascible appetite. and order. Isaia lists and names them when he writes of the flower stemming from the root of Jesse.ccxxxii That is why it is called. they are formless. now re-informed. the following must be held. In the same way. Hence the infused gifts must be sufficient in number to provide aid for this purpose. This should be understood as follows. so as to show at one and the same time their difference. but also a general virtue that comprehends the rectitude of the whole soul. both to CORRECT the deviations of the vices through the habits of the virtues.for instance. wherefore it may be defined as "rectitude of the will. Now. outside of charity. but in that they are means of acquiring merit. the Saviour was moved by the will of the Father. counsel gives the first . The concupiscible power needs help in loving the neighbor. counsel against covetousness. He was moved by the will of the Father. knowledge to prudence. The rational power needs help in considering. and finds it in piety. which He understood through knowledge and compassionated through piety. by the needs of men. In the way of the law. in suffering. of the third by knowledge. He was moved not least by the force of His own virtue. in which is true repose. For if we are to act so.196 in its natural powers. piety against envy. Hence the wise man truthfully says: All good things together came to me in her company. that we are able to live righteously in the midst of a depraved and perverse generation. In accepting His passion. seven gifts are given by the Holy Spirit to help us ACT EFFECTIVELY. and of the fourth by fortitude."ccxxxvi so is wisdom of every gift. and wisdom to charity. in the way of supererogation. we are helped by knowledge directing and by piety effecting. We must be cleansed of concupiscence. we must be helped to progress in good. the gifts of the Holy Spirit are seven in number to help us CONTEMPLATE. and weakness or impotency: of the first by fear. indeed. loved through wisdom. both by knowing the true and by loving the good. we must find our repose in the Most High. Sixth. The irascible power197 needs help toward good in both happiness and misfortune: in happiness it is helped by fear. and countless riches at her hands. understanding to faith. knowledge against anger which is a kind of insanity.199 piety to true justice. and finds it in wisdom. 3. We must be enlightened concerning the works of reparation and of the primordial state. Lastly. 8. in misfortune by fortitude. and by the force of His own virtue. Fear helps against pride. and this is done by fear. It is through this very gift of knowledge. fortitude against sloth which destroys the soul's power for good. choosing. the gifts are properly seven to help the SEVEN VIRTUES discharge their appointed tasks. the first comes about through the gift of understanding. 7. and knowledge in its fulfillment. Second. and wisdom against lust. there are seven gifts of the Holy Spirit for the sake of repelling in the best possible way the DEVIATIONS OF THE VICES. and perfected. which counsel rendered capable of fore-sighted choice. Fourth. He was moved by our needs. 4.Indeed. the gifts are seven in all for the sake of helping us to SUFFER in the same spirit as Christ. in contemplating. which He knew through understanding. and following the truth: understanding is a help in the consideration of the truth. ignorance. we must be helped to turn away from evil.201 For the hierarchical and contemplative life requires that the soul be cleansed. Again. enlightened. the second through the gift of wisdom. of the second by piety. the gifts are properly seven to assist the NATURAL POWERS. counsel in its election. fortitude to steadfastness or patience. of vigorous fulfillment. in its superadded virtues. First. in loving God. by counsel directing and by fortitude effecting. Fifth. and reverenced through fear. and fortitude. understanding against gluttony. our soul needs help: against the deviations of the vices. Third. counsel to hope. Fear leads to temperance. and in the last two ways combined. And as "charity is the origin and consummation of every virtue. in acting. both in the way of the law and in the way of supererogation.198 5. And so the gifts were properly seven.200 6. for it restrains the flesh. malice. Hence. to persevere. as it were. there are two final beatitudes. to bow before God's majesty. and mourning. in a single cubit. 4. in the holding of offices. Perfect repose in what is best may be achieved either through clear knowledge or through peaceful love. there are two beatitudes corresponding to these two ways: thirst or zeal for justice. Their sufficiency. Concerning the branching out of grace into the habits of the beatitudes. evil may stem from the swelling of pride. The restoring Principle is supremely perfect. mercy. the seven gifts of the Holy Spirit are needed to facilitate BOTH ACTION AND CONTEMPLATION. a perfect progress in good. Hence the mystery202 of contemplation ends at the top. it needs the assistance of four gifts: piety. and peace of soul. this is done through the gift of wisdom. CHAPTER 6 . to perform. Seventh and last.ccxxxix and order are derived from the integrity.204 there are several gifts related to the intellect. We may speak of perfection in the religious life. to perceive His truth. the INTEGRITY of perfection requires a perfect withdrawal from evil. to deliver it from lust and the weakness due to concupiscence. we must be perfected by attaining the Most High who is Oneness. cleanness of heart. Since the contemplative soul looks to the Trinity. namely. the rancor of malice. and since the ways of the Lord are mercy and truth208. There are seven beatitudes205 listed by the Saviour in the Sermon on the Mount.206 They are: poverty of spirit. AND CONSEQUENTLY OF THE FRUITS AND OF THE SPIRITUAL SENSESccxxxviii 1. These in turn bring about. Moreover. the gift of grace which flows from Him must branch out lavishly and abundantly into the habits of the perfections. so closely related to the final end that they are rightly called beatitudes. the MODES of perfection reveal the need for the seven beatitudes. for the vision of God. achieving perfectly through His gift of grace the works of restoration and reformation. mourning. to deliver it from rancor. To effect [the soul's] perfect withdrawal from these three kinds of evil. for the perfect enjoyment of Him. and peacefulness. which do not represent new habits. number. understanding. but states of delight and the enjoyment of spiritual perceptions filling and consoling the souls of just men. Therefore. cleanness of heart.207 the twelve fruits of the Spirit and the five spiritual senses. to savor His goodness.ON HOW GRACE BRANCHES OUT INTO THE HABITS OF THE BEATITUDES. and the spirit of mercy. 2. thirst for justice. three beatitudes must concur: poverty of spirit. and a perfect repose in what is the best. and the preliminary dispositions of perfection [the gifts]. meekness. And since the active soul is concerned with performing and persevering. To reach perfection in . the modes. 3. fortitude. to deliver it from selfinflation. and in inner holiness. meekness. there must be a combination of gifts. First. and because the light of knowledge is a powerful help to guide our feet into the way of peace. Thus. wisdom. the following must be held. This should be understood as follows. Perfect progress in good consists in following the divine example.ccxxxvii203 9. understanding the second. Second. it needs three gifts to assist it: fear. Now. as a completion and a fulfillment. because assistance must be guided in order to be effective.knowledge. and knowledge and counsel to direct both. or the weakness due to concupiscence. Piety prepares for meekness. and since covetousness is the root of all evils211.ccxli217 6. because the consideration of truth cleanses our heart of all evil thoughts. through meekness of disposition. because wisdom unites us to the supremely True and Good in whom all our rational desires find their end and their repose. Knowledge prepares for mourning. To reach the perfection of inner holiness. As Matthew writes: If thou wilt be perfect. the third. the second. follow Me . two beatitudes are required: thirst for justice. Assuredly. Finally.. sell what thou hast212 . that of the . This peace. which combines humility with poverty and delivers the perfect man from the source of all sin: pride and covetousness. the number of abundance. nor is he provoked by him.215 offering Himself to our touch. because the man possessing it craves justice so avidly that he would be deprived of bodily life rather than of this justice. Third. we see the need for seven beatitudes. and follow Christ. then. His supreme fragrance inhaled in that He is the Inspired Word within the heart. to prepare him for the repose of contemplation. therefore. seek our neighbor's welfare. who wishes to attain the summit of perfection should first strive to establish this foundation. once attained. Counsel prepares for mercy because nothing in the Scriptures is more strongly counseled by God than the acts of mercy which He looks upon as the greatest sacrificial offerings. That is why poverty of spirit is the foundation of all evangelical perfection.this is perfect poverty that keeps absolutely nothing for itself. The supreme beauty of Christ the Spouse is seen in that He is Resplendence. by ecstatic rapture. from this world to the Father. To reach perfection in the holding of offices. Fear.209 these two should guide those in authority in the Church Militant. and the spirit of mercy. go. Then is man apt for contemplation and for the vision and embrace of Spouse and bride which come about through the spiritual senses. Anyone. through heartfelt mourning. our embrace. that of the habits of the gifts.. Fortitude leads to hunger for justice.213 Understanding prepares for cleanness of heart. if we consider the PRELIMINARY DISPOSITIONS of perfection. His supreme delightfulness touched in that He is the Incarnate Word dwelling bodily in our midst. prepares for poverty of spirit.the religious life.214ccxl suggests the wealth of spiritual gifts tasted and enjoyed by the holy soul. and. For twelve. fear makes a man turn away from evil and from its occasions.this is humility that makes a man renounce himself. His supreme sweetness tasted in that He is Wisdom comprising both Word and Resplendence. and desire the eternal Good.216 through ardent love which makes our soul pass. our kiss. take up his cross. the very first Foundation of all perfection. we must have a clean conscience [heart] and complete tranquillity of soul through the peace of God which surpasses all human understanding. for mercy and truth preserve the king.210 5. His supreme harmony heard in that He is the Word. The first is attained through poverty of spirit. because through knowledge we realize that we have been cast out of the state of happiness into the present vale of wretchedness and tears. the main task of the habits of the virtues is to prepare man for the labors of his active life. Now. we must give up our personal goods. then. wisdom prepares for peace. fear prepares for poverty of spirit. is necessarily followed by the overflowing spiritual delight of the twelve fruits that imply the excess of joy. for a man who is correctly disposed toward another provokes him not. it is the function of grace to order our mind to due worship of the first Principle. the precepts of divine law. there are fourteen articles of faith.218 . justice.222 toward whom holy souls aspire as the hind longs for running waters223. In His work. the imaginative. The first Principle is in Himself supremely true and good.ccxliv divine grace alone can procure such experience. Wherefore the soul may not only say with the bride.there are twelve articles of faith. modesty. the following must be held. and from understanding to wisdom. who is all delight. and mercy of the blessed Trinity. patience. and this in four areas: the working of grace as regards what is to be believed. He is supremely just and merciful. Of such successive steps is Jacob's Ladder made. as required by the supreme truth. continency..226 That is why we must now consider grace in relation to the acquiring of merit. this contemplation was given to the prophets through revelation according to the three modes of seeing: the sensorial. while the spiritual senses express mental perceptions of the Truth being contemplated. Fourth.220 and the throne of Solomon upon which is seated the King most wise. trusting prayer. as regards what is to be loved. we shall consider grace in relation to meritorious practices. Now.habits of the beatitudes. and those alone who strive for it may receive such grace. As a general rule. . and chastity. mildness. from reason to the intellect. the term "article of faith" applies to those truths that are listed in the Apostles' Creed.ON GRACE APPLIED TO THE OBJECTS OF FAITH 1. They express the delights that come in the wake of perfect deeds. it is grace that directs and guides us toward actions both due and meritorious. the soul becomes not only an agile flame swift to rise: it even transcends itself. We are bound to believe by faith many things that exceed our reason.221 upon whom angels desire to look. goodness. as regards what is to be prayed for. to supreme Justice. love. 2. the petitions laid down in the Lord's Prayer. joy. obedience. that ecstatical knowledge which begins in this life to reach fulfillment in eternal glory. peace. the fruit of the spirit is: charity. In its burning desire. delightful light.ccxlii while other just men obtain it through speculation. benignity. Now. that is. total submission. the Bridegroom most fair. determining the ordering of affections. CHAPTER 7 . as regards what is to be performed. Now.ccxlv 3. we must believe everything that is contained and expressed in the canon of Holy Scriptures. to prepare him for the perfection of both.. "We will run after Thee to the odor of Thy ointments. that is. To supreme Truth is due firm assent. from the intellect to understanding. and the intellective. fervent love. in matters of faith. to supreme Good.227 but if we consider the basic tenets that stand as the foundation of all that we must believe. In a specialized and proper sense. From one viewpoint . that is. truly peaceful and full of love. and petition. longanimity. entering mystical darkness and ecstasy through a certain wise unknowing. however. Experience alone can tell the wonder of this obscure. This should be understood as follows."224 but also sing with the prophet: Night shall be my light in my pleasures225. which starts from the senses. Concerning the articles of faith.219 with its top reaching to heaven. reaches the imagination. Hence. faith. the articles of faith. to supreme Mercy.in reference to the authors of the Creed . proceeds from imagination to reason.ccxliii 7. goodness. It must believe. 6. it must bring itself to the obedience of Christ228.231 Wherefore the articles of faith which are the foundations of belief are concerned either with the Godhead. the articles of faith may be said to be twelve.232 comparable to the seven stars and the seven golden lampstands in the midst of which the Son of Man was seen. or with the humanity [of Christ]. Both faith and Scripture derive from supreme Truth: through Jesus Christ.229 otherwise. for each apostle in building the faith laid down one article as . then. ascending into heaven. re-creation in the order of grace. a hidden truth accepted only through an effort of faith. Now. the first and uttermost. In all. true faith may never disagree with the Scriptures. who shows and teaches the truth. and supreme Truth is also one. gives support to faith. then. a faith that has never changed in the past and cannot change in the present or future. and the greatest of all truths. not only what is accessible to reason. and coming at the final judgment. and brighter than the light of our intellect. Hence. The New Testament. it would fail to show due reverence to supreme Truth. the Holy Spirit built into a single structure the articles of faith contained in the depths of Sacred Scripture. in fact. for our faith in such truth to be firm.ccxlvii 8. and which forms the main content of Sacred Scriptures. is clearer than the Old.the understanding of which constitutes both the reward of the fatherland and the merit of the way. That is why the articles dealing with the humanity of Christ are also seven in number. is not any kind of truth. The first is brought about by infused faith. Hence. Because authority is found primarily in Sacred Scriptures. born of the Virgin. although both contain the same articles of faith. the Godhead must be seen in the three Persons: the Father begetting. it must have a deeper faith in the supreme Truth than in itself. Any truth demands belief. basis of our belief: therefore all the articles of the Creed are accepted through one faith in it. Now. the second by the weight of Scripture. and through the Holy Spirit. that very truth to which we must assent by faith. the changeless and timeless. and beatification through the imparting of glory.ccxlvi 7. there are fourteen articles. 5. who is the Brightness [of God's glory]230 and the Word. Again. That is why the articles dealing with the Godhead are seven in number. Likewise. our soul must be lifted up by the light of truth and strengthened by the testimony of authority. the divine and the human. a greater truth demands stronger belief. suffering on the cross. resuscitation for the restoration of life. in parallel with the number of apostles composing them. but must accept them with an assent that is fully sincere. a truth that is above or beyond reason is a truth neither actually seen nor visible. and the Holy Spirit proceeding. Now. the single and only. preferring its own judgment to the teaching of eternal Light . all of which are inspired by the Holy Spirit for the sake of guiding the Catholic faith. the truth of the first Principle is infinitely greater than any created truth. although it has greater clarity and explicitness for those who came into the world after Christ than for those who lived before His coming. Because Christ is one in two natures. and also in four operations: creation in the order of nature. and also leads us to believe it. rising from the dead. a supreme belief. the Son begotten. Using the twelve apostles as the most reliable witnesses. and faith gives assent to authority. if our intellect is to be well ordered in its belief. descending into hell.which necessarily implies the puffing up of pride and of blameworthy conceit. Authority. then. the several articles were compounded into a single Apostolic Creed.4. but even what exceeds reason and contradicts sense experience. the humanity of Christ must be seen as conceived of the Holy Spirit. Finally. but truth divine as it exists either in its own proper nature or in the assumed humanity [of Christ] . the second. the end. And because all commandments concern either God or the neighbor . This should be understood as follows. has as its chief object that Good wherein it finds fruition and repose-which Good is the actual reason for lovingccli .ON GRACE APPLIED TO THE OBJECTS OF LOVEccxlviii 1. is supreme. 4. yet it possesses ONENESS in its inner disposition as regards the one end and the One most to be loved. form. tends toward self with ease. is a lesser good than our soul. loves Him above all else as being the very Beatifier. is above. 2. together with us.235 four things only are properly to be loved with charity: God eternal. therefore. as much as ourselves. the supreme Good. while there are FOUR OBJECTS of love. our spirit and our body. a kindred good. is destined to reach beatitude. being supremely good. Finally. more than all else and for His own sake. in our desire for them and their effect upon us. called charity. our neighbor. the neighbor.a single live stone. because He is supremely to be enjoyed. While all the works of God are very good. because God. being supremely delighting.237 3. Again. less than ourselves and our neighbor. a lesser good. upon whom depends our love for all other beings . that which we are. and loves as a consequence all other beings which through Him are made fit for beatitude. Charity. is supremely good. as a good of the same degree. is the force of properly ordered attraction and the bond of perfect union. For the attainment of this end there were given a single habit of charity and a twofold commandment upon which depend the whole Law and the Prophets236. is charity. That is the reason why charity has but four objects: God and our neighbor. within.ccxlix In loving these. as a good of lesser degree. and our body. and so is our body. Now.charity. and end of virtue. the following must be held. the neighbor. which is to be beatified together with the spirit.233 a thing the Holy Spirit had accurately prefigured in the action of the twelve men who took up twelve stones from the bed of the Jordan river to build an altar to the Lord. an intrinsic good. there are but TWO COMMANDMENTS. 5. our neighbor. It is here also that we should place our neighbor's body which. as much as ourselves. is supremely happy and also supremely delighting. but also the New. The first concerns God. so that God be loved first. our neighbor third. being first. relating all men to the final end and binding all things to one another simultaneously and in orderly fashion. like our own. without. the root. our body fourth. It maintains ORDER as regards the different objects of love.ccl Since righteous and well-ordered love. but reaches out to the neighbor with effort. or the means toward it-these two contain the sum of all commandments and the fullness of all Scriptures. as regards not only the Old Testament. our body fourth. is supremely to be enjoyed: therefore. above all else. Concerning what is to be loved. our soul. a fitting order and measure must be observed.that is. Because the first Principle. Hence.234 CHAPTER 8 . and for His own sake. then.238 Now. and our body. love. less than God and for His sake. that which we are second. and to God with still greater pain. less than God but more than any temporal good. less than our soul. our soul second. as a lesser good. the neighbor third. being supreme. we must supremely cleave to Him through love and rest in Him as in our final end. below: therefore the proper order of loving is to love God first. which is the gravitational force of the soulcclii and the origin of all spiritual attraction. one of the letter and the other of the spirit. and express them.ccliii And because it is grace that makes our will conform to the will of God. and moral precepts. Again. and the high perfection of the counsels: hence the law of the Gospels contains all three. not only in Himself but also in others. figurative. figurative. the second to the perfect . That in the law of Moses there were judicial. even as We are one: I in them and Thou in Me. but also through DECREES and PRECEPTS of the commanding Will. incentive promises. This should be understood as follows.through fear of punishment. perfected the moral precepts by adding to them. promises of lofty rewards. and through love of justice. one of burden and the other of relief. and directed by precepts. unto adoption as sons of God. the following must be held. and moral elements.the law of fear-contains judicial.destined to be tied with a bond of love within the one Christ as a body to the Head . and forever united within this relationship. therefore divine justice must both impress judicial norms upon the minds of men. because the rules concerning the requirements of justice are contained within the . voided the figurative precepts by fulfilling them. Concerning the commandments of divine law. Through this bond of mutual charity. God shall be all in all240 throughout an assured eternity and in perfect peace. and perfective counsels: the counsels of poverty. the first pertaining to the imperfect. and the other. and chastity. guided by signs. and interrelated within this order. differs from that of the Gospels in that one is a law of figures and the other of truth."239 With this unity fully completed through the bond of love. Because it is for the supremely just to be zealous for justice. CHAPTER 9 . the law of Moses . that the Gospels dealt with the judicial precepts by removing them. all things will be set in order. it is grace also that disposes us to accept and follow the rules of justice imposed by the divinely given law.244 Those who live in a state of fear and imperfection must be impressed by sanctions. one of fear and the other of love. But the loving and perfect need open teaching of what is written. providing instructive lessons. that they may be perfected in unity.242 2. but is consummated in eternal glory. then. one of death and the other of life. 3. one of penalty and the other of grace. The law of Moses. because there are two ways of obeying divine commands . one bringing forth children unto bondage243. Finally. Hence. conforming to the prayer of the Lord "that they may be one. one of fear and the other of love. to whose fulfillment Christ our Lord invites the seeker of perfection. the latter being the Ten Commandments of the Decalogue inscribed241 upon two tablets by God's own finger. Such oneness begins on earth. and since justice consists in compliance with the rules of law. not only through DECLARATIONS of the teaching Truth. one of servitude and the other of freedom.ON GRACE APPLIED TO THE FULFILLMENT OF THE COMMANDMENTS AND COUNSELS 1.a body containing all those to be saved. so He is supremely just in His works and in the government of the universe. As the first Principle is supremely good in Himself.ccliv245 4.God imposed upon man a twofold law. obedience. " but also oral prayer. These four commandments are: not to commit adultery. and justice consists in "rendering everyone his due.commandments of God. the opposites of which. Two. 5. since God is trine . therefore. they detach our soul.yet He wills our prayers as so many occasions for bestowing upon us the Holy Spirit's gifts of grace. and because everything evil arises from one of three roots. which is "an entreaty to God for what is suitable. and received in His supreme Love. among the moral precepts. Now.readier to give than we are to receive . but also from things legitimate and permissible which might become occasions of sin.cclvi The order of the commandments corresponds to the damage done to justice. words. and concupiscible powers. as befits the perfection of the evangelical law and the works of perfecting grace. but also prayer through the saints as through divinely appointed assistants. and. and as an image of the Holy Spirit.the commandment not to bear false witness.not to kill . And lest we wander astray in our uncertainty."cclvii He wills not only personal prayer. They are counsels because.forbids impiety.ON GRACE APPLIED TO THE OBJECTS OF PETITION AND PRAYER 1.249 not knowing what to ask or what is good for us. This the Holy Spirit willed to show by the symbolism of the two tablets. He wills not only mental prayer. in parallel with these three. and affections. and the sacredness of the sabbath. because a man attains perfect justice when he has completely forsaken evil. Son. concern piety:247 the first ."cclv therefore. some rules must refer to God and others to the neighbor. there are on the first tablet three commandments: concerning submissive worship. which is "an ascent of the mind toward God. The counsels. Four concern love.imposes filial piety. and Holy Spirit-He must be adored in His supreme Majesty. which is chiefly a matter of the spoken word . in order that we may gain through their intercession what our own merit has not deserved. While God is most lavishly generous . contain justice in a measure not only sufficient but overflowing. our truthfulness. both as a sin and as a cause of sin. not only from things forbidden. confessed in His supreme Truth. Concerning the petitions of the Lord's Prayer. lust and greed.Father.to honor our parents . not to steal. deserves our respect. But because our neighbor is an image of the Trinity. through our irascible. going from the greater to the lesser. rational. truthful oaths. as an image of the Son. wherefore they are said to have been inscribed by God's own finger. not to covet our neighbor's wife. and this. Wherefore. One concerns truthfulness. may be either actual or intentional. and not to covet our neighbor's goods. by deeds. CHAPTER 10 . the following must be held. and the lust of the eyes. That is how the rules concerning the requirements of justice are contained within the commandments of God. God gave us a . indeed. our love: therefore the commandments of the second tablet are seven in number.248 it follows that there are three evangelical counsels that deliver us completely from this threefold root.246 Now. the lust of the flesh. in order to turn us away from evil completely. as an image of the Father. thus conforming with the twofold command of love. 6. and the pride of life. the second . under seven requests. in both . the petitions of the Lord's Prayer teaching us what to ask are seven in number. Further.and this is requested when we say: "Thy kingdom come". distracted. Or. the worship of majesty. He gives grace only to the grateful. in other words.cclix Hence. and our hope sure and strong. 2. both daily and supersubstantial. Thus. or the removal of harmful evil. our thoughts collected. appreciation of the gift undiminished. the just and merciful God must heed our petitions in those matters only which concern His glory and our salvation. and fearful by reason of a guilty conscience which makes it afraid to appear of itself before the divine countenance: therefore God willed that we pray not only MENTALLY but also ORALLY. and such are reward in the fatherland and provision along the way. they consist in: first. As the first Principle is supremely true and good in Himself. 4. so that the words may arouse our heart and their meaning help us gather our scattered thoughts. Finally. This was to give confidence to the fearful. the STRIVING TOWARD SUPREME HEIGHT which makes kings and through which kingdom is obtained ." that is.formal prayer composed by Him. that love and unity would be displayed by which the lower have faithful recourse to the higher while the higher generously condescend to the lower. and God wills to be prayed to. freedom of the will is left unhampered. in those who prayed. and clean. "Hallowed be Thy name. in order that He may lavish His bounties. humility would be preserved. This should be understood as follows. the VISION OF SUPREME TRUTH. And because He is supremely merciful. second. prayer consists in seeking divine help. may the knowledge of Thy name be given to the perfect. The bestowal of helpful good is requested in terms of bread. and respect for divine honor unimpaired. if our desire is to rise aloft effectively in its quest for the divine gifts. Since there are three of the former and four of the latter. therefore. all of the things that should be sought." The points dealing with our passage through the present life concern either the bestowal of helpful good.and this is requested when we say. and giving thanks for a gratuitous favor: therefore prayer prepares for the reception of the divine gifts. The three points dealing with the glory of God and the reward of heaven are: the perception of truth. holy. third.250 He bestows the perfect gift only upon the man who desires it. covering all we need for the sustenance of our present life. the FRUITION OF THE SUPREME GOOD. in the interceding saints. and the conforming of the will. in which are contained.cclviii He willed also that we pray through the saints. and mercy only to the one who knows his own wretchedness. and in all the members of Christ. dignity would be manifested. inaccessible except to the clean and holy . adducing one's own incapacity. and that the saints pray for us. However. He reaches down most lovingly to the misery of man through an infusion of His grace. Because. so also He is supremely just and merciful in His work.and this is requested when we say: "Thy will be done on earth as it is in heaven. being also supremely just. which is given but to those who have their will conformed to the will of God . our love must be warm. 3. so that those who dare not or cannot ask by themselves may succeed through able intercessors. And because our heart is often lukewarm. the seven virtues. or of penalty. the seven capital sins. the sacraments. through which we must progress. from the second. Hence there are altogether seven petitions through which we request comprehensively everything that we ought to ask. Thus. The removal of harmful evil is requested in three petitions at the end: for all evil is either past. from which we must recede. the seven petitions. First. or again. or present. gifts. as will appear later. to which we must aspire. |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| . and beatitudes. last but one. and properly so. the seven endowments of glory. the virtues. future. of strife. for the seven petitions correspond to the seven divine charismatic favors251 and to the gifts of the sevenfold grace. we may obtain the sevenfold grace of these virtues. second. by asking deliverance from the oppression of evil.soul and body. by asking victory over temptations. and thereby overcome the sevenfold assault of the capital sins and attain the sevenfold crown of the endowments of glory. whereby we must entreat. with the aid of the sevenfold sacramental medicine divinely instituted for the restoration of mankind. the petitions. and. as intermediary stages. either of sin. from the third and last.three of the soul and four of the body. last. and beatitudes. through which we must proceed. the seven sacraments. the beatitudes. We pray to be delivered from the first by begging pardon for our sins. praising the name of the Lord and praying to Him seven times a day253.252 the endowments of glory . the gifts. 5. Wherefore we should note that the Holy Scriptures propose to our consideration a sevenfold series of seven things: the capital sins. gifts. in order that. there remains in the sixth place to study the sacramental remedy. not only did it have to be spiritual. sloth being removed from the concupiscible power by prompting. or the slothful. humble when received. they represent. and through superadded benediction they would sanctify and prepare for grace.ON THE ORIGIN OF THE SACRAMENTScclx NOW that we have considered the Trinity of God. that a medicine should fit all these requirements. so also they would become the occasion of its rising. the incarnate Word. because curative grace is not granted to the proud. and the flesh through concupiscence. by which our soul is healed and cured. the patient. and thus healing. ignorance from the rational power by teaching.|< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| PART VI . Christ crucified. but it also had to possess something of the nature of sensible signs. being incarnate as God: therefore He must so restore and heal the diseased human race as to conform with the needs of the patient. and the practice of virtue. being made holy.254 but as subordinate ends. and prompt to action through their diversity. it was necessary that the Author of grace INSTITUTE [appoint] them for the sake of signifying and BLESS them for the sake of sanctifying. the unbelieving. 4. it was fitting that God give signs which not only would confer sanctification and grace. of its occasion. God invisible existing in a visible nature. nor is he flesh alone. This should be understood as follows. Although the origin of this sin was principally the consent of reason. the corruption of sin. Again. governs all things most wisely. He Himself.ON THE SACRAMENTAL REMEDY CHAPTER 1 . although they are by nature distant representations of grace. they also procure humility. and the grace of the Holy Spirit. 3. Concerning the origin of the sacraments. the creation of the world. the Physician. they signify. as sensible objects had been the occasion of the fall of the soul. So that. and finally the integrity of each one in particular. is not pure spirit. and heals them most mercifully. the whole soul . 2. administration. and of its cure. diversity. its occasion was brought about by the bodily senses. they are means of conferring a certain spiritual grace"cclxii by which the soul is healed of its weaknesses due to vice. division. institution. which infects the mind through ignorance. so that through natural similitude they would represent. Now. And it is to this as to their final end that they are principally ordained. The disease is original sin. knowledge. being God.cclxi so that. and pride from the irascible power by humbling. Seven points are to be developed in this regard: the origin. of the disease. and renewal of the sacraments. is the incarnate Word. Because the restoring Principle. They are sensible signs divinely instituted as remedies through which "beneath the cloak of material species God's power operates in a hidden manner". "being likenesses. but would also teach through their signification. the incarnation of the Word. through conjoined institution they would signify. Man. that is. the following must be held. from their mode of institution. But because in themselves the sensible signs [of the sacraments] cannot produce any effect in the order of grace. but a spirit in mortal flesh. although material and sensible. Wherefore these signs. expiation added. prepare for sacred gifts. The incarnate Word . all the sacraments of earlier days were both fulfilled and voided. teaching." CHAPTER 2 .is most merciful and wise.ON THE DIVERSITY OF THE SACRAMENTScclxvi255 1. because it is through these sensible signs divinely instituted that the grace of the Holy Spirit is received. divinely consecrated through a sacred institution and blessing."cclxv these signs are called "sacraments.would become open to healing by the grace of the Holy Spirit. Of all these sacraments.for grace dwells only in the soul and is infused by none but God . "although God has not made His power depend upon the sacraments. in very truth.representation through sensible signs.the healing of men through a proper medicine. Also apparent are: their efficient cause . which forms us once more. at the time of the law of Scripture. Then. since they are signs of sacred mysteries.institution by God. and at the time of grace. as regards these three powers. we are to draw the grace of our healing from Christ the supreme Physician through and by these sensible signs. Because . circumcision was introduced. and toward perfect holiness.but that."cclxiv 6. and humbling effect. their function is to produce a prompting. the soul is led away from the filth of vice. but they were different at the time of the law of nature. fountainhead and origin of the sacraments . in the likeness of the Trinity and of Christ. This should be understood as follows. and will last until the end of ages. and an elaborate distinction superadded between the various oblations. Finally." as being "sacred medicaments. not that grace is substantially present in them or causally effected by them . and within them that those who approach discover it: therefore these sacraments are called the "vessels of grace"cclxiii and likewise its cause. "sacraments were imposed.sanctification through grace. and sacrifices. Hence. must be respected as sacred. He made use of diverse and various medicines well suited to the changing conditions of the successive ages. 5. What has been said so far indicates not only the origin of the sacraments but also their function and their fruit. and established in the sacred Church for the most sacred worship of God. the following must be held. and tithes existed under the law of nature. And because "a thing is named after its form and end. tithes. For the sake of the healing of man. He saw to it that the rampant disease of sin should not go without sacramental remedy. by divine command.principle of our restoration. Their origin is Christ the Lord. 2. Concerning the diversity of the sacraments."cclxvii and also higher in dignity: and in these. But under the new law [of grace]. sacrifices. they are rightly called "sacraments. sacraments were instituted from the very beginning. in accord with the immutable wisdom that governs the universe with supreme order. being most wise. were provided by the most sacred God. and their fruit is the healing and salvation of men. and their final cause . the last-named have the most evident signification and the greatest worth because of the grace they impart. Being most merciful." Through them. under the law of Scripture. their formal cause . Oblations. their material cause . and always ran parallel to his disease. lesser in number but greater in effect and more powerful in virtue. which is the origin and fountainhead of healing grace. at the appearance of truth. 3. Wherefore. for then the many and varied signs were intended to express in many ways the grace of Christ. because grace is not due to a promise of payment except in view of its acquittal. through this manifold commendation. to repose. and to commend it more forcefully."from the very beginning."cclxviii Hence. could not . and finally as baptismal cleansing.. darkness disappears and the foreshadowing figure attains its destined end. a price promised. and each in its way COMMEMORATING the passion of the Lord. more clearly expressed in circumcision. because the form and symbol of purification are somewhat hidden in an offering. for the latter. that of universal resurrection. e. Now. like its figure or image. a price paid. train the imperfect. the signification of the visible signs might become more and more evident. and. therefore it was fitting that the very signs of salvation should vary with the flow of time. the age of grace. Extreme Unction. taming them for the yoke of grace and in a measure softening them.ON THE NUMBER AND DIVISION OF THE SACRAMENTScclxxiii 1. and manifestly revealed in baptism. There are seven sacraments corresponding to the sevenfold grace which. the door to these sacraments is Baptism. Concerning the number and division of the sacraments of the new law. for they were signs ANNOUNCING things to come. Finally. the ancient sacraments and signs were both fulfilled and abolished. like its very body.257 leads us to the Principle. "the sacrament of expiation and justification was established first as an offering. and those of the later age. "the sacraments of the early days were like the shadow of truth. as the road leads to destination. Whence the former sacraments were preparations and guides toward the latter. CHAPTER 3 . at which point both its use and its existence necessarily cease.by reason of the loftiness and variety of their effects and powers .cclxxi and impose upon the stubborn a heavy burden. those of intermediate times."cclxx for when they are taken together they contain the truth and healing grace they represent. then follow Confirmation. and finally Matrimony. later as circumcision. because the presence of truth and grace. which although it occupies the last place because of . at the advent of grace. FORETELLING from afar. Penance. the sign to the thing signified. therefore in every age and law several sacraments were given to manifest this truth and grace: more at the time of the law of figures [i. so to speak. through the seven ages of time. Orders. the following must be held.be properly expressed by any single sign. and they actually impart what they promise. as Hugh writes. Now. Holy Eucharist.cclxxii New sacraments were then instituted DEMONSTRATING the presence of grace. so that as divine grace became increasingly effective toward this salvation. to the circle of eternity."cclxix And that is why. and a more abundant measure of grace flows from them. the figure to truth. 4. whose purpose is symbolical.256 demonstrated in the law of grace. the fruits of salvation and the knowledge of truth grew more and more. and because it is due more abundantly to the price paid than to the promise of payment: therefore the passion of Christ more immediately sanctifies the sacraments of the time of the new law. to feed the little ones. Again. as time went by and the advent of the Saviour came ever closer. for those who lived before Christ as well as for us: for the former. and as the imperfect both prepares for and leads to the perfect. as to an eighth age. law of Scripture]. it is a. against mortal sin. and this is Matrimony. These are: Baptism. there is no perfect cure without RESTORATION of perfect health. and perfect health of the soul consists in the practice of the seven virtues. mortal. which is threatened mostly by the weakness of the flesh but is saved through honest marriage. or those who are fighting. or in the natural life. and nowhere else but in the army of the Church as awe-inspiring as bannered troops. in order to be perfectly and permanently strengthened. This should be understood as follows. and concupiscence. this health may be preserved only by means of the sevenfold armament of grace. restoration of health. Now. seven different remedies are needed to expel completely this sevenfold disease. great sacrament261 . and Matrimony. and unto us mercy. In the battle of life. because Baptism is for those entering the battle. because perfect cure requires the perfect and complete EXPULSION of disease. as Jerome says. because it revives the multitude in its natural existence. against venial sin. Hence. First. against ignorance. and this is Baptism. and revive its members: to fortify the combatants. which has the function of administering the sacraments. Orders. weakness. so mercifully. restore the wounded. which it tempers and excuses. Confirmation for those fighting. restore. Now. against original sin. for the perfect cure of a disease. Penance for those rising anew. for the restoring of their healthful practice. was yet established in paradise before all the others. Our restoring Principle. and even before sin. against concupiscence. was the first to be instituted. and this is Penance. And a reviving sacrament revives either in the spiritual life. seven sacraments are needed. would establish His sacraments in the law of grace so powerfully.therefore.259 3. a fortifying sacrament fortifies either those who are entering the battle. and revive the dying. the incarnate Word. A restoring sacrament restores either from venial sin. ignorance. which. Extreme Unction. Christ the Lord. Because Matrimony is connected with the disease of concupiscence and is the sacrament with the least sanctifying power . and Matrimony to the preservation of temperance. the three theological and the four cardinal. and this is Orders. Holy Eucharist for those recuperating. three things must concur: expulsion of the actual disease. 2. or those who are leaving. Baptism leads to faith. "what heals the foot does not heal the eye"cclxxiv .it is listed as the last and lowest of the spiritual remedies. the foundation of all existence. and this is Extreme Unction. original. being the power of God and the wisdom of God258. Holy Eucharist. Confirmation. and the disease [here] is sevenfold. Confirmation to hope. 4. there can be no perfect healing without PRESERVATION of the health restored. Since this army consists of elements subject to weakening.262 Hence. Again. Holy Eucharist to charity.even though. in its signification. or from mortal sin. and preservation of the health restored. it needs sacraments to fortify. Finally. Penance. comprising three forms of sin. and so fittingly that no means were lacking for our healing in this present life. and this is Confirmation. against malice. so wisely. against weakness. penance to justice. Orders to prudence. and venial and four forms of penalty.the disease of concupiscence attached to it. Extreme Unction to perseverance which is the complement and summit of fortitude. malice. Extreme Unction for those about to . and because.260 wherefore there must necessarily be seven sacraments. and this is Holy Eucharist. they would not always heal effectively. but also as incarnate. in as much as He is the way. but of the recipient. Again. He made beatifying promises. For when. He fully instituted these three. Some. man may regain strength to obey the directing commands. and Orders. that law whereby He called to ternal promises.the most informative of the senses these elements are seen and these words heard. He offers Himself to all. but in such a way that while they would always signify truly. That is why the sacraments had to be instituted by different methods. He confirmed. to wit. Baptism. in order to impart the grace of healing. being full of grace and truth267. and through these directing commands. and in His supreme power. to wit. This should be understood as follows. not only as such. others He established implicitly in their original form. and received in Person. truth. in His supreme truth. gave directing precepts. the words sanctify the material elements and make them more effective for the healing of man. and was also their first Recipient. Being the Word. and brought to full perfection. Christ the Lord. may attain to the eternal promises. some sacramental graces268 existed before the incarnation. Finally. the following must be held. Orders for those bringing in new recruits. instituted seven sacraments by the law of grace. Our restoring Principle is Christ crucified. in the depth of his heart. others again.leave. and to provide a complete and sufficient law as required by His supreme power. as the Mediator263 and supreme Lawgiver of the New Testament. and so also of supreme authority. and goodness. would bring sanctification only to those who would receive them worthily and sincerely. CHAPTER 4 . by reason of a defect. Also. He is the Word of supreme power. the incarnate Word. approved. All this is effected in the evangelical law by the eternal Word. Matrimony and Penance. He is coequal and consubstantial with the Father. He gave directing commands. Through these sacraments. others only after the sending of the Holy Spirit. and the life. they clearly reveal the meaning of the sign itself. though so instituted as to have signification always and universally. and Matrimony for those providing these recruits-it is clear that the sacramental remedies and means of defense are sufficient and orderly. . through sight and hearing. and still others in between. And because this healing is not granted to him who.265 3. In His incarnation. He established helpful sacraments. in order to signify more clearly and to sanctify more effectively. He originated. and instituted sanctifying remedies for the soul.ON THE INSTITUTION OF THE SACRAMENTS 1. while the incarnate Word is the fountain of every sacramental grace. These sacraments Christ instituted in different ways.cclxxvi 4. Concerning the institution of the sacraments. and goodness. Wherefore it was His proper part to bring forth the New Testament. For He instituted these sacraments in words and material elements for the sake of conveying clear meaning and effective sanctification. truth. and the truth. brought to full perfection. in order to reveal truth. the restoring Principle is the Word.cclxxv264 2. Holy Eucharist.266 Wherefore. the sacraments. and gives Himself to those who worthily come to Him. In His supreme goodness. Christ. refuses and opposes the fountain of grace. Confirmation and Extreme Unction. to wit. He instituted the sacraments in both material elements and words. not of their own. they may in fact be administered without priestly Orders. that they were to be dispensed to men through the ministry of men. the following must be held. and reasserting the law of marriage.cclxxx Penance. but. and they were frequently prefigured in the Old Testament. He completed and confirmed them in the evangelical law by preaching penance.cclxxxi and Extreme Unctioncclxxxii require priestly Orders. Christ. of organization of the Church. and properly so. merely originated and shadowed forth the two corresponding sacraments. Christ. The administration of any sacrament necessarily implies the proper intention in the mind of the minister.274 He instituted the Holy Eucharist. therefore. the presence of either priestly or pontifical Orders: Confirmationcclxxviii and Ordinationcclxxix require pontifical Orders. as may be gathered from various passages of the Gospel. Since it was as God-Man that our restoring Principle. besides this proper intention. Wherefore these three sacraments had to be distinctly and entirely established by Christ Himself. while the Holy Eucharist.272 He instituted Baptism first by being baptized Himself. by comparing Himself to a grain of wheat.273 He instituted the sacrament of Orders by giving first the power to bind and absolve the sins of mankind. Once these conditions [intention and Orders] are present. Christ the Saviour brought about the . therefore. the sacraments may be conferred by either the good or the wicked. The power of administering the sacraments belongs. 2. He ordained. and. attending a wedding feast. as a general rule. being as they were the substantial sacraments of the new law and the proper works of the Lawgiver. and by foretelling that His disciples would be baptized with the Holy Spirit.cclxxvii Some sacraments require.ON THE ADMINISTRATION OF THE SACRAMENTS 1. both fully and clearly instituted the three corresponding sacraments: Baptism. As regards Baptismcclxxxiii and Matrimony. did not institute as novelties the two corresponding sacraments. and Orders.Penitential sorrow and matrimonial procreation existed before the incarnation. they are not effective. and Extreme Unction. although conferred in fact. Concerning the administration of the sacraments. by sending the disciples to care for the sick whom they anointed with oil270 as is said in Mark. they are conferred both in fact and in effect. by consecrating and giving to His disciples the sacrament of His Body and Blood. Confirmation and Extreme Unction: Confirmation. within the Church or outside it: but within the Church. having already established them and imprinted them in a certain manner upon natural reason. and of spiritual refection. and then the power to offer the sacrifice of the altar. the incarnate Word. Holy Eucharist.269 But the Spirit was not given in full for man's strengthening and his public confession of the name of Christ until the Holy Spirit was sent. CHAPTER 5 . so that the minister would conform both to Christ the Saviour and to man in need of salvation. therefore.cclxxxiv although they are the concern of the priest. the faithful or the heretical.275 particularly in cases of necessity. immediately before the passion. the incarnate Word. Christ. instituted the sacraments for the salvation of men. This should be understood as follows. full spiritual unction to help the soul rise aloft. while outside it.271 In the meantime there was a time of regeneration. nor was there. then by determining the form of Baptism. by imposing His hands upon the little ones. to none but men. before that time. and by making it universal. which is essentially constant. that such administration be entrusted in consideration. others again are mainly concerned with intermediate matters. and that the actions of man. although they are true sacraments. or even by laymen. since the Church. the lesser men with the lesser.. who stand.the former generating. and as minister of salvation. Neither would there be any stability in the hierarchical degrees of the Church Militant. as the Scriptures testify. the last. no one would be certain of having received them validly: they would have to be repeated again and again. however.i. which are founded mainly upon the administration of the different sacraments. some sacraments are principally concerned with the excellence of virtue or dignity. no one could ever be certain of the morality or faith of the minister. in the middle. as minister of salvation. the first may be conferred only by bishops and pontiffs. EQUITY OF JUSTICE demands that the actions of man. orderly. as minister of Christ. e. so to speak. therefore He entrusted the administration of these sacraments to men in a way that conformed to these three perfections. others. 4. the only Bride of Christ. therefore. and those of intermediate rank with the intermediate. Holy Eucharist. particularly in case of need . It was fitting. this power was given to good and bad alike. which depends upon the will.280 But because none may be saved outside the communion of faith and love which makes us children and members of the Church. not of a man's personal holiness.278 Now. as man. First. and the latter regenerating. Baptism and Matrimony . or hatred279. and one man's sin might hamper the salvation of another. no one outside the Church may receive or possess beatific salvation. also dispenses them for the salvation of the faithful.for He wrought salvation277 in a just. as minister of Christ. 3. And so. but of his authority. they are received with no effect toward salvation. which would generally include the same purpose. the sacraments of Confirmation and Orders. if the administration of the sacraments were reserved to the virtuous. to wit. the dignity of order276 and the assurance of salvation itself . under general law. Because the administration of the sacraments is a work of man as rational. be referred in some general or particular way to salvation. Properly. when the recipient returns to Holy Mother Church. Now. that the actions of man. They may become effective. as regards Baptism. to those within the Church and to those without. Penance. being the least may be administered by those who have received merely the lower Orders. the rivers from the fountain of paradise flowed abundantly even on the . be not performed unthinkingly.salvation of mankind in a manner befitting the equity of justice. as it receives the sacraments from Christ. therefore it must necessarily proceed from intention: an intention by which a man proposes to perform that which Christ has instituted for man's salvation. whenever the sacraments are received outside it. the ASSURANCE OF SALVATION requires that the sacraments be so administered as to exclude any doubt. to a life of virtue. be referred in some way to Christ. between bishops and laymen. For. Finally. nor could the minister himself be certain whether he is worthy of love. to wit. or at least to do that which the Church does. with the poverty of need. and Extreme Unction. then. to wit. Wherefore Augustine writes against the Donatists:281 "A comparison of the Church with paradise reveals that while strangers to the Church may receive its Baptism. and sure way. The ORDER OF DIGNITY demands that the greater men be entrusted with the greater sacraments. whose sons are the only ones Christ the Spouse deems worthy of the eternal inheritance. Hence. the intermediate may be conferred only by priests. and yet recur. for by each of these three a unique inner character is imprinted which is never deleted. wisdom. and it holds and possesses all the power of its Spouse and Lord. it cannot be said to be repeated. Since this can be attained . and goodness never does anything inefficacious. always present and active in and through the sacraments.outside. and by virtue of this conjugal power. improper. Thus. diseases may vary. in His supreme power. it follows that a certain disrespect is shown to them when they are repeated on the same matter and person and for the same reason. if they are proud. is there anything left of that blissful life remembered of paradise. but the reward of beatific life is found only within this Church built upon a rock. Likewise. and we all know through which countries they ran. and that they did in fact exist outside of paradise. let us not give credit to heretics for any of its truth we find in them. both washed by these rivers. as regards the same matter. which contradicts the requirements of the supreme power. while those concerned with the hierarchical dignities and the different states of faith must necessarily have some effects that remain beyond their remedial action in order to establish a fixed and stable distinction between the dignities and states within the Church. and fruitless. then. whereas. solid. lest there be lack of respect for the sacrament.cclxxxvii there are in particular three sacraments. they shall remain outside. but [after Baptism is conferred] everything has to be done over again: "for when a thing [ordination] in fact was not done in the first place. Baptism. are found outside it. That is why the sacraments concerned with recurring diseases have transitory effects. but teach them instead by demonstration that they have it through union. among the sacraments. and consequently they may be repeated if a new reason appears. dividing. or fruitless in any circumstances. if a man goes through the ordination ceremony without having been baptized. whose general purpose is to restore mankind through the efficacy of divine power. there are some which were introduced merely as remedies against disease."cclxxxv CHAPTER 6 . and goodness of the restoring Principle. And this Church is one. which are never to be repeated. but beatitude only within. and endowed with the keys to bind and absolve. Even more: because we are fighting for the honor and unity of the Church. Confirmation. that of Baptism is fundamental. and unshaken. Although our restoring Principle. and others not only for this purpose but also for the sake of establishing. nothing is effected. it may give birth even through slave-girls to children who shall be called to the state of heirs if they are not proud."cclxxxviii 2. wisdom. Yet neither in Mesopotamia nor in Egypt. the following must be held. Indeed. Again. but the dignities of the Church must remain firm. yield to remedies. Now. 3. The waters of paradise. generally speaking. Although. and that it shall be of no salutary use to them unless they return to this same union. For this would indicate that their first administration was inefficacious. this is true all the more in His most noble works such as those through which the human race is restored. and ordaining the hierarchical dignities within the Church. the incarnate Word. the Baptism of the Church may be obtained outside it. for the other two cannot be imprinted unless this has first been given.ON THE REPETITION OF THE SACRAMENTScclxxxvi 1. Since the sacraments belong to this category of divine works.282 and for the same reason. Among these characters. and Orders. Concerning the repetition of the sacraments. none of the sacraments should be conferred several times upon the same person. they are remembered by name. This should be understood as follows. improper. 5. the others may be impressed. the first dividing the faithful from unbelievers. the incorruptible soul. however. . because they are indelible.283 as were the Levites from the other tribes: therefore it is only in these three sacraments that a character is imprinted. These characters. we come to the consideration of the integrity of each sacrament. If these conditions are fulfilled. that is. Concerning the sacrament of Baptism. There must also be immersion or ablution of the whole body. we must speak first of Baptism which is the door to the others. For anyone to be validly and fully baptized. the form established by the Lord must be said aloud:284 "I baptize thee in the name of the Father. or at least of its most noble part. in the absence of this foundation. and because Orders concerns the state of faith multiplied whereby clerics are distinguished from laymen. that is. Now. it follows that the character of Baptism is the foundation of all the others. there is a threefold functioning of faith whereby a distinction is made among the Christian people. may never be assumed a second time. Finally. nor should the order given here be changed. by the incorruptible Principle. The three said sacraments that imprint these characters may not be repeated for any reason whatsoever. 4.ON THE NATURE AND INTEGRITY OF BAPTISMcclxxxix 1. nor may the sacraments imprinting them ever be repeated. CHAPTER 7 . The other four sacraments. That is why the sacraments related to this threefold state of faith always impress a character distinguishing those indelibly marked by it. it must necessarily come about through certain signs impressed upon the incorruptible substance. Therefore. while if this character has been laid down. wherefore these sacraments may never be repeated. and if there is no feigning in the one to be baptized. Moreover. in the seventh place. the third dividing clerics from laymen. nothing may be built. in such a way that the immersion [or ablution] and the vocal expression are performed simultaneously by one and the same minister. by means of the element water. because Confirmation concerns the state of faith strengthened whereby the strong are distinguished from the weak. the following must be held. as were the Israelites from the Egyptians. may be repeated without offense when new occasions arise. indelibly and gratuitously: and such signs are called characters. as are fighters from those who cannot fight. faith strengthened. the second dividing the strong from the weak or infirm. and cleanses him of every sin. For the sake of greater effectiveness. a preparatory instruction and exorcism precede the baptism of both children and adults. each once and for all. among the orderly ranks of the Church: the states of faith born. and faith multiplied. and of the Son. Amen. 2. and of the Holy Spirit. since the distinction between God's people and the others is first and fundamental. Of the seven. and thus everything [that may have been attempted] must be done anew. none added. according to incorruptible nature.neither by natural means nor even by the gift of sanctifying grace."285 No word should be omitted. and a severe penalty must be imposed upon those who do repeat them for they insult a sacrament of God. And because Baptism concerns the state of faith born whereby the people of God is distinguished from unbelievers. which is to say. there is given to him a grace that regenerates and rectifies him. nor should the word "name" in the beginning be altered. for the efficient cure of the disease. as an utterly perfect and sufficient Principle. under the distinctness and properness. whom Holy Mother Church accepts in her soul. both must be applied by one and the same minister at one and the same time in order to preserve the oneness of the sacrament and to signify the oneness of the Mediator. This power is also the power of the passion of Christ. Finally. most fittingly was performed with that element which applies by its natural signification to the aforesaid threefold effect of the grace initiating our salvation. and cools by its freshness. that is. in order to express both [the Trinity and Christ] in the sacrament which is the first of all the sacraments. out of order. to offset the loss of the spiritual life.In the case of adults. whereas in the case of children. who died and was buried and rose again the third day286. "it makes a child potentially concupiscent and a man actually so. the incarnate Word. by our salvation. The formula of Baptism also must be pronounced in a proper and orderly sequence. the expelling of darkness. the state of spiritual life . the faith of another suffices. and a grace that cleanses of all sin. of three Persons. This disease denies to the soul the life of grace.ccxcii Again. personal faith is required. [it denies it] the enabling rectitude of all the virtues. and the cooling of concupiscence. And so. which brings about regeneration. proper. concurrently with the threefold immersion [or ablution] fittingly representing Christ's death. Because our restoring Principle. burial. It is also the commonest of all liquids. the disease in us which Baptism radically opposes is original sin. it inclines the soul in a certain measure toward every kind of sin. for in the early days of the Church. 5. Hence. 3. and resurrection the third day. a grace that rectifies by means of a sevenfold power. this sacrament must provide a grace that regenerates. or incomplete:ccxc therefore He necessarily made the sacraments of Baptism and the others as complete as required by His power. . and orderly mentioning of names. must in restoring mankind through remedial sacraments employ nothing superfluous. Being inherited. to offset every tendency to vicious disorder. to offset the loss of the enabling virtues. order and natural origin. Now this power which restores us is the power of the whole Trinity."ccxciv and also reduces the soul to diabolical servitude. and professes with signs. and also by our disease. And because these powers [of the Trinity and of the passion] act simultaneously and within a single Christ and Saviour. and the one in which this power is first and radically active. transmits light by its limpidity.288 For water cleanses by its purity. That is why the sacrament of our regeneration is fittingly performed with water .ccxciii and thus also is obviated the danger that someone's salvation might be imperiled through lack of the proper material element. This should be understood as follows. the downfall of every man born of Adam's seed therefore the first sacrament. confesses in words. Baptism could be conferred in the name of Christ.287ccxci which comprised the Trinity by implication. because our salvation required first a regeneration or renovation into the state of grace. there must be in Baptism an expression of the Trinity through a distinct.a regeneration or renovation through the cleansing of impurity. for "any water is of the same species as any other water". submitting it to the power of the prince of darkness. this at least in the common form.any water whatsoever. "ccxcvi but also conformation of the whole man to truth. not only the act of confirming. expression. and both instructed. coequal within the Trinity in all respects with the Father and the Holy Spirit. in the name of the Father. This should be understood as follows. both should be exorcised. and there is no whole confession of faith unless a man confesses that Christ is true Man crucified for the sake of men. and the name of the blessed Trinity. a man is strengthened as a soldier of Christ."ccxcvii for this sacrament to be complete. the incarnate Word. and who brings forth by fitting confession of faith Him in whom he believes. And such a confession of faith is whole. acceptable in regard to the one[s] before whom it is made. It implies not only "conformity between thought. and that He is also true incarnate Son of God. while the child needs no more than the faith and contrition of another. and courageous in the one who makes it. and object. the will agrees. and that the godparents representing the children may learn what to teach them. But since man is too fainthearted for this without the strengthening hand of heavenly grace. that is. therefore the sacrament of Confirmation was divinely instituted as an immediate complement to Baptism. the whole soul. in which the reason understands. And because the purpose of Baptism is to deliver both children and adults from the power of the prince of darkness. but also the sign of the cross itself. 3. one that is not only speculative but also practical. Hence. As our restoring Principle. that the adults may be delivered from the darkness of error and formed to the faith. the following must be held. First. the formula expresses.ON THE INTEGRITY OF CONFIRMATIONccxcv 1. because original sin. the sacrament is received. was eternally conceived in the bosom of the Father and temporally appeared to man in sensible flesh. it must meet the three aforesaid conditions of a proper confession of faith. For this sacrament to be complete. a formula must be pronounced. Amen. Now. of the universal Church. that the hostile spirits may be expelled. and of the Son. Concerning the sacrament of Confirmation. CHAPTER 8 . and courageous: whole in regard to the One of whom it is made. . When the bishop anoints the forehead with chrism in the form of a cross while pronouncing the formula of confirmation. 2. By this sacrament. a fitting confession of faith is one that is sincere and characterized by absolute truthfulness: that is. lest the sacrament of Baptism be prevented by human default from achieving its intended end. and the whole mind:290 from a pure heart and a good conscience and faith unfeigned291. Now. it must be WHOLE. and the faculties co-operate. Now. so that the confession of faith comes forth from the whole heart. and I confirm thee with the chrism of salvation. prepared to confess His name publicly and courageously. He likewise restores none but the one who also conceives Him is his heart by believing. usually in these terms: "I sign thee with the sign of the cross."289 The chrism required is made of olive oil and balm. and of the Holy Spirit. acceptable. because "the end determines the means.6. makes a child potentially concupiscent and an adult actually so: therefore the adult must necessarily have personal faith and personal contrition. received from another. It cannot be acceptable to God unless the mind is enlightened and the conscience purified. without distinguishing the body of Christ. wherewith to penetrate in safety the ranks of the enemy. which would prevent a confession of faith from being accepted by man or approved by Christ. being also refreshed and cleansed in himself. No one should avoid confessing the truth out of reluctance or timidity. but sacramentally. under the two species of bread and wine. This is brought about through consecration of the priest. Because of His supreme sufficiency.. as Baptism. the following must be held. and more particularly on the forehead: that is why a strength-conferring hand is imposed upon us for our strengthening and a cross imprinted upon our brow. the triumphal standard of the cross. Finally."ccxcviii CHAPTER 9 . eats and drinks judgment to himself292.4. or a hardy soldier bearing before him the sign of his King.. While the species remain unchanged in their sensible form. not as confining Him in space.ON THE INTEGRITY OF THE HOLY EUCHARISTccxcix 1. so that we may not blush to acknowledge this cross openly. nor. Under these same species. come pain or shame . He instituted sacraments not only to bring us forth to the life of grace. out of fear of suffering pain or disgrace similar to those of the passion. 5. a fitting confession of faith must be COURAGEOUS. Therein are not only represented but actually contained. Concerning the sacrament of the Holy Eucharist. Because our restoring Principle. should anyone be afraid or ashamed of publicly confessing Christ ignominiously put to death on the cross. or to increase and . Next. in providing disease-healing remedies and charismatic graces. the external element [of the sacrament] combines clear olive oil and scented balm in order to signify that the confessing toward which this sacrament disposes and leads must combine clarity of conscience and understanding with the fragrance of a good life and name. Andrew: "As for me. Such shame and fear show mostly in the face. the substance of the elements is transubstantiated into the body and the blood of Christ. Whoever receives it worthily. "[For] this is the chalice of My blood. if I were afraid of the disgrace of the cross. lest there be contradiction between words and conscience. is utterly sufficient in His power and utterly wise in His expression. eating not merely in fact but also spiritually through faith and love. the incarnate Word. I would not be preaching its glory. or between words and reputation. in time of persecution. He is offered to us as sustainment. Hence. over the wine. nor can it be acceptable to men without the fragrance of a good name and a virtuous life. the glory of the cross cannot be preached if there is present any fear of its suffering or shame. is more fully incorporated into the mystical body of Christ. nor fear to confess when we must the name of Christ.like a true wrestler rubbed with oil before the bout. This accords with the words of St. 2. both contain the whole Christ. Indeed. Christ's true body and true blood. therefore He so conferred the sacraments upon us as to conform with the demands of both His wisdom and His sufficiency. yet forming not two sacraments but one. a fitting confession of faith must be ACCEPTABLE to the one[s] before whom it is made that is. using the vocal form instituted by the Lord: over the bread. But he who approaches it unworthily. God and men. This should be understood as follows." When these words are said by the priest with the intention of consecrating. "[For] this is My body".. then. but of one that would be pure. it is the means of salvation unto all. to remain with us until the end of the world. because the TIME in which grace was revealed demanded the offering. is the oneness of the Head from whom the stream of mutual affection flows into us through the allpervading. it follows that this body must in all reality be contained within the Holy Eucharist for the sacrifice to be perfectly propitiative. as to conform with the time in which grace was revealed. does all things in orderly fashion: therefore He so gave us and disposed for us this sacrifice. acceptable. which is a universal and salutary food. and this food. and salutary. and with our capacity to receive. because it does not accord with the STATE OF WAYFARING that Christ be seen. since the mystery should be veiled and the merit of faith thereby secured. a sustainment fitting for the state [time] of grace must be spiritual. Now. as a gift to suit the time. not only figuratively but in reality. unites us to one another. but also to nourish us in it once we were born and strengthened. Likewise. universal. and nothing is a more appropriate symbol of the unity of the body of Christ. as a sacramental union. and this is the sacrament of the Holy Eucharist. and because what chiefly inflames toward mutual love. physical and mystical. the spirit is sustained by the Word of life: wherefore the spiritual soul in the flesh is properly sustained by the incarnate Word. and none such exists but the One offered on the cross. and as such. Again. not of a victim of any kind. and chiefly unites the members. Now. than . and now gives Himself back to us. with our state of wayfaring. nothing is better suited for refection than bread as food and wine as drink. except the body of Christ. as Confirmation. offered Himself up for us [in the passion]. and transforming power of love: therefore this sacrament contains the true body and immaculate flesh of Christ. and because it is unseemly that the flesh of Christ be torn with the teeth. but also be a means inflaming the heart toward them so as to bring about what it represents. of grace revealed. Now. First. because the time of grace demands that the sacrament of union and love not only signify this union and love. or the flesh of the Word. uniting. and all-sufficient. by reason of the loathsomeness of such crudity and the immortality of this same body: therefore it was necessary that the body and blood of Christ be imparted under the veil of the most sacred symbols and by means of congruous and expressive similitudes. and devotion toward God is practiced through the offering of a sacrifice. and inner delight. in such a way that it penetrates our being. and transforms us into Him through that burning love by which He gave Himself to us [in the incarnation]. Wherefore these three sacraments are conferred upon all who have attained faith. love for neighbor through union within a single sacrament. and the food perfectly refective: all of which must occur in the time of the new law. But because our restoring Principle is not only utterly sufficient but also utterly wise. For the same reason. that is.strengthen us in this life once we were born to it. the sacrament perfectly unitive. 4. the body and blood of Christ:293 the body and blood of Christ had to be present in this sacrament. for although one. and of the truth of Christ. and as sustainment on the way. this sacrament. 3. universal. love for neighbor. and salutary food can be given. Because no spiritual. and inner delight through partaking of the pilgrim's food: therefore our restoring Principle gave us this sacrament of the Holy Eucharist as a sacrificial offering. because nourishment in the life of grace consists for any one of the faithful in preserving devotion toward God. and most ardently transformed into Christ by rapturous love. Wherefore those who know themselves to be insufficiently clean of bodily or spiritual sin. or lacking in devotion. while the accidents alone remain as signs containing and expressing them. CHAPTER 10 . of place as well as time. 5. he must partake in the spirit so as to eat in the acknowledgment of faith and to receive in the devotion of love.to maintain the mystery . irreverent.the accidents retain their full operation (although they are not related to that which underlies them) as long as they contain within themselves the body of Christ: and that is as long as they keep their natural properties and are fit to provide nourishment. vivified. in the celebration of Masses. but instead will be passing over into the mystical body of Christ. if anyone is to approach this sacrament worthily. so that both the celebrating priests and the communicants may realize the gift of grace through which they are cleansed. And because Christ was to be present under these species by means of a change occurring not in Himself but in them. it follows that He is as fully present in any part as in the whole. whenever and as often as he chooses to implore the divine mercy. the following must be held. . through faith and charity. whole and undivided. as having a position."ccci a plank to which any man drowning in mortal sin may cling as long as he lives. perfected. and God. body. because OUR CAPACITY to receive Christ fruitfully resides. Wherefore also it is commanded that this sacrament be surrounded with great solemnity. there occurs a change of substance of both into His body and blood. not in the stomach but in the mind. or as being perceptible to any of the bodily and human senses: He is hidden to every sense so that faith may have its field and acquire merit. of words and prayers as well as of vestments. Clearly. Since in truth the blessed and glorious body of Christ cannot be divided into its physical parts nor separated from the soul or from the supreme Godhead. and careless heart eats and drinks judgment to himself. as occupying a place. restored. in preference to any others. then. the one who receives with a lukewarm. And because any portion of the species represents the body of Christ. soul. are advised to wait until they are ready to receive the true and pure Lamb in a manner both devout and attentive. Concerning the sacrament of Penance. whether the species be divided or not: and thus He is not present there in the sense of being spatially confined. therefore when the two aforementioned formulas are pronounced. Finally. and because the mind does not attain Christ except through understanding and love. enlightened. For this reason also . therefore under each of the species there is present one Christ. Hence under the two species there is but one utterly simple sacrament containing the whole Christ. not in the flesh but in the spirit.294 because he offends such a great sacrament. whereby he will not be transforming Christ into himself. 7.the one bread made of a number of the cleanest grains and the one wine pressed from a number of the purest grapes. indicating the presence of Christ under the species. therefore it was fittingly under these species. that this sacrament was proffered. 6. It is "a life-saving plank after shipwreck.ON THE INTEGRITY OF PENANCEccc 1. so that faith gives us light to recognize Him and charity gives us ardor to love Him: therefore. and in action: therefore the Physician most prudent ordained that this disease in the affective.cccii Hence. gravity. is the fountainhead of truth and wisdom. most able Physician. the sinner receives that divine grace which brings about the remission of all sins. Now. in the first place. and most of all to heal it of its principal disease. confessed in word. and being incarnate. most kind High Priest. in the heart. our healing must demonstrate the supreme PRUDENCE of Christ. for he is then free to turn toward either good or evil: therefore. and satisfaction in deed. is the fountainhead of kindness and leniency: therefore it belongs to Him to restore humanity through the medicine of the sacraments. Now. confession in words. in His supreme mercy. through which his transgressions will be remitted unto him. because divine mercy is implored sincerely and humbly only when the spirit is sorrowful and repentant. therefore. and consummated in deed through satisfaction. circumstances. and operative powers of the sinner. whatever its nature. the able Physician. and the just Judge. 5. removing not only the disease itself but also its cause. and distorts the one and essential righteousness of man. and execution. or frequency. by completely withdrawing from sin through Penance. and jurisdiction. detested in spirit. the latter two properly belonging to a bishop as the spouse of the Church. That is why Christ. the sinner must repent of all his misdeeds. the incarnate Word. and proposing firmly never to commit in the future sins of the same or of any other kind. reunited with the Church. as befits the kind High Priest. expressive. be cured in terms of the same three powers by means of penitential sorrow conceived in the heart through compunction. the supreme MERCY of Christ. 2. the penitent is absolved of his sin. and justice of the incarnate Word.Integral parts of this sacrament are: contrition in spirit. regretting those of the past. This should be understood as follows. prudence. and because the way of repentance is open to man during his whole lifetime. whatever the gravity. Because our restoring Principle. being the Word. When these conditions properly concur with absolution by one who possesses Orders. not only once or twice. 3. And because every mortal sin leads away from the one God. the power of the keys. in the mouth. and since He is not to judge in person before the last and final judgment. and reconciled with Christ by means of the aforesaid priestly keys. in order to assure the complete sufficiency of the penitential remedy. Wherefore penance is entire when the sinner has abandoned in fact. mortal sin. Finally. but as often as they prayerfully beg for God's mercy. breaking away from those of the present. Our healing from mortal sin through penance demonstrates. or frequency of his sins. and has firmly purposed never to sin again. to the judgment of this same one [endowed with the keys] pertain matters not only of absolving but also of excommunicating and of granting indulgences. This mercy more than suffices to offset any human sin. 4. expressed orally through confession. that is. and because sins are committed against God through pleasure. the sinner may always seek refuge in the sacrament of Penance. therefore it was necessary to appoint . so that our healing may demonstrate the supreme mercy. furthermore. assent. because our healing must demonstrate the true JUSTICE of Christ the Judge. every mortal sin he ever committed. receives and pardons sinners. opposes the one grace. because a physician's prudence consists in applying remedies specific to the disease. Again. originating as it does from hidden acceptance of the pleasure. extends not only to matters of the inner conscience in man's relationship with God. certain prayers must be said. CHAPTER 11 . 7. For this sacrament to be complete.judges who would pass particular judgments before the end of time. having been especially consecrated to His ministry: therefore all priests. between this sacrament and the sacrament of Confirmation there are seven differences: in effect. and loins. then [within his diocese] in the bishop. it may be delegated by any one of them. and most extensively by the highest. and the patient must be anointed on seven parts of the body: on the eyes. receive the power of the two keys . Since such jurisdiction exists primarily in the supreme head.296 And the sacrament must be conferred upon none but adults297 in danger of death who ask for it. as true judges appointed by God.ON THE INTEGRITY OF EXTREME UNCTIONccciii 1. placed between the offended God and offending man. Thus. of absolving the truly repentant and reconciling them with God and Holy Mother Church. first to the bishops and thence to the priests. It is the sacrament of those who are leaving this life. although every priest possesses ordination and the keys. in sum. matter. Therefore prelates have the power of the sword by which they may strike. Wherefore. of striking the impenitent and cowing the rebellious. Hence this [judiciary] use of binding and loosing is granted primarily to a single and sovereign Pontiff. . this jurisdiction. and because priests are particularly close to the Lord and familiar with Him by reason of their office.for instance. hands. for the hierarchy of the Church must be organized according to judiciary power. except when he receives delegated power over others from one who has jurisdiction over them. are like mediators. And because these judges.295 and of restoring TEMPORAL health if that is for the good of the patient. through excommunication. form. place. as it is found in the supreme Pontiff. Concerning the sacrament of Extreme Unction. nostrils. pure consecrated oil must be used. prelates are not appointed indiscriminately over others. and the power of largess by which they may distribute. in the defense of right. to a wider extent by the intermediate. upon whom universal jurisdiction is conferred as upon the supreme head. lips. Thence it is apportioned to the different Churches [dioceses]. It also has the power of obliterating venial sins. and also in the bishops. preparing and disposing them for PERFECT [spiritual] health. this. ears. recipient. in the case of those who are responsible for the administration and care of the Church. Thus. and finally [within his parish] in the pastor. but also to matters of public relationship between man and man . must be held. and none but priests. and time. and only by the hand and ministration of a priest. their use extends only to those subjects who are under his ordinary jurisdiction. the Church's treasures of merit entrusted to their care by both the Head and the members. sufficiently by the lowest in rank. 6. lest there be confusion. being close to Christ and appointed over the people.the key of knowledge for discerning and the key of binding and loosing for judgment and for imparting the grace of absolution. through indulgences. feet. Now. Now. minister. they possess the full power of binding and loosing. as the spouse is responsible for the bride. First. and the delight of possession. while the feet provide locomotion and the loins generation (for it would not be proper or modest here to touch or even mention the genitals). and through remission of venial sins and their consequences. Therefore Extreme Unction should be administered to none but adults. that of rational expression. and since mortal man has not the power to restore spiritual health. the rationally expressive. the soul contracts spiritual infirmities in the body through the agency of the four leading powers of that body . . this sacrament. the mouth both taste and another power. the ears hearing. Because our restoring Principle. Hence. the generative. which is to make the attaining of salvation. Again. the matter of this sacrament must be oil."ccciv this sacrament must act. Now. In the second place. eternal happiness. that is. the soul needs to be made well in regard to three things . and if he be in sins. that is.the eyes providing vision. as He did in Confirmation. and the locomotive: wherefore the organs to be anointed are those serving these same four powers.299 in a manner to conform to its end. 5.2. This should be understood as follows. the prayer and words must be an appeal for grace. Now. the nose olfaction. the hands feeling.the strife of action. those capable of venial . because "the end determines the means. restores us as the Mediator between God and men. such health depends on soundness and purity of the inner conscience upon which the heavenly Judge will pass judgment. 3. the incarnate Word. and more easily remove the dross of sin. 4. the second to its leaders who are to teach others. these effects come about through devotion that lifts up the soul. Himself man. and as it pertains to Jesus [Saviour] to save and to Christ the Anointed to pour upon men the grace of anointment: therefore it is for Him to impart to His members a saving unction. Wherefore the Lord was not content to institute a [first] sacramental unction.the perceptive. and conferred. therefore this sacrament must effectively prompt devotion. there are five organs serving the senses . for the sake of perfect healing. Moreover. and be constituted. the ACTION of this sacrament must be determined by its end. And that is what blessed James means when he says that: the prayer of faith will save the sick man. and the third to those who are leaving this same Church through death. Christ Jesus298. therefore. the sweetness of contemplation. so that by this sacrament a man may be disposed toward the fullness of spiritual health through the removal of all venial sin. pure and consecrated. that drag it down. . often also gives relief from the physical disease. which is to restore spiritual health through deliverance from sin. while strengthening the soul toward good and disburdening it of evil. the RECEPTION of this sacrament must also be determined by the end. the CONSTITUTION of this sacrament must be determined by its end. Now. and an Extreme Unction at the approach of death. Therefore the CONFERRING of the unction must be on the seven parts here named. remit venial sin. symbol of a conscience both clean and holy. Now. Now. Finally. swifter and easier. but He also instituted an intermediate one in priestly Orders. which is to make swifter man's passage to heaven by taking away his burden of venial sin and turning his mind to God. received. and the first pertains to the recruits of the Church Militant. because many are sick who need to live longer in order to increase their merit. they shall be forgiven him300. and. there are within it seven stages: the first. Below these stages. wisdom. and power.sin. and that the necessary power be given them as a matter of ordinary jurisdiction. this is. distinguishing. as fulfilled states. but in accordance with the demands of order. for it is clear that a difference in proximate ends causes a difference in the means to them.that is. therefore a sacrament was properly instituted to be such a sign imparting order. It was fitting. which definition contains the three aforesaid characters making up its essential constituents. in the recipient: one may be given not only to adults but also to infants.302 the other to adults only. place. PATRIARCHATE. the fourth. not haphazard.in order to avoid any risk. it should be touched by none but consecrated hands. and PAPACY. 3. for the purpose of dispensing the other sacraments in a distinctive. under the proper signs both seen and heard. It is from these [the latter three states] that all Orders derive. of PORTERS. in matter: one uses oil mixed with balm. He willed it to be. Therefore. CHAPTER 12 . the Orders are preceded by a certain distinctive mark. are clerical TONSURE and PSALMODY. of EXORCISTS. "Orders is a certain sign through which a spiritual power is conferred upon the ordained. and recipient. Orders is defined as "a certain sign through which a spiritual power is conferred upon the ordained". the other for a swifter ascent. and to them it pertains to confer all. Confirmation and Extreme Unction."cccvii Although Orders is but one of seven sacraments. All these differences are determined by the difference in the ends. occasion. And because a distinction of this nature could not be brought about properly except by means of some sacred sign such as a sacrament. place. what must be held. Our restoring Principle. being both man and God. And because this is a sacrament of those in danger of death.imparting. this .303 and above them. of ACOLYTES. then. distinction. office. of PRIESTS. and in accordance with the proper ritual as regards time. instituted the sacramental remedy for the salvation of man in a way that was ordinating. 2. Orders being a sign that DISTINGUISHES a man and sets him apart from others as one totally consecrated to the worship of God. to none but those requesting it with a devout heart.cccv its dispensation is entrusted to priests in general. and might. Concerning the sacrament of Orders. on the other hand. differ also in their effect. are EPISCOPACY. the fifth. differing as they do in their end. the other pure oil. the other to several parts. the other deprecative. recipient. matter. of SUBDEACONS. and power. a sacrament whose matter is holy. thus conforming to the requirements of His goodness.301 6. the other in sickness. consecrated oil . and orderly manner. in sum. in entrusting to men the dispensation of this same sacramental remedy. because of the consecration of the oil. In effect: one prepares for a more courageous fight. the sixth. And. and to none but those in danger of death and almost at the point of passing into another state. Hence. the other by any priest.ON THE INTEGRITY OF ORDERScccvi 1. the third. in place: one is applied to the forehead only. and minister. form. effective. in occasion: one is given in health. This should be understood as follows. in the minister: one is conferred by a bishop. in form: one is indicative. separation. the seventh. First. of DEACONS. as preparation.304 and power. the incarnate Word. that definite persons be distinguished and set apart for the performing of this office. the second of LECTORS. rightly called Pope [Father]. because of the perfection of that number. because Orders is a POWER-IMPARTING sign as regards the dispensation. the office of Psalmodist also is conferred. as a full and final end. supreme pontiff. the more widely it is distributed. and resemble the steps leading to the throne of Solomon. and only by bishops. and hence. And because each of these functions may be paired with another according as they concern either cleansing or enlightenment. others more closely. as the unique. however. which signifies withdrawal from temporal desires and elevation of the mind toward the eternal. And because such dignity resides chiefly in Orders. and the most perfect of all. Wherefore. as first hierarch. all being functions which. thus indicating that the cleric is entirely devoted to the service of God. and but one father of fathers. in a consecrated building. in which is the fullness of all graces. nor in any place or time indifferently. Secondly. and which is consummated as a single Order. the one from whom all orderly power descends as from the summit to the very lowest members of the Church. not only of all fathers. and because such power over power is an excelling power: therefore it implies not only simple power. because of their solemnity.308cccx it follows that there are six ministering Orders. not only of the other sacraments.. may not be performed by any but those endowed with eminent power. very few patriarchs. Isidore. he says: "O Lord. in which is the fulfillment of all Orders:306 for it is the priest who consecrates the sacrament of the body of Christ. according to what the loftiest dignity in the hierarchy of the Church demands.cccviii 4. the more narrowly it is concentrated: therefore there are many bishops. and supreme spiritual father.cccix six being the first perfect number. in which the Sacrament of the Altar is performed."305 And because he should be well versed in the praise of God. during the celebration of Mass. the portion of my inheritance. but likewise of all the faithful.. and Orders consists in a complete distinction and differentiation of ranks. conforming to the sevenfold grace for the dispensation of which the sacrament of Orders is chiefly intended: therefore there are seven Orders gradually rising to culminate in the priesthood.consists in the tonsure or corona. undivided head. origin and law in relation to all the authorities of the Church. And because the lower the degree of authority.as also are confirmation by imposition of the hands. Finally. For it is fitting that some serve as from a distance. within the time designated by ecclesiastical law. Thus the other six degrees are attendants upon this one. as a preamble to the Orders. because Orders is an ORDINATING sign and is in itself orderly. and the higher the degree. on receiving the corona. as found in simple [priestly] Orders. first. which consists primarily in the recitation of the Psalms. the consecration of nuns and abbots. only spouse. free from impediments. . in a broad interpretation. vicar of Christ. to whom the dispensation of Orders is reserved because of the eminence of their rank .307 There are six degrees here. fountainhead. and the dedication of churches. It is to be conferred upon men who are educated. a lesser number of archbishops. and others again very closely so that nothing be lacking in the sacred rites. considers this function as one of the Orders. the seventh.cccxi 6. but also the eminence of power. virtuous. nor upon any one no matter whom. therefore this sacrament may be conferred only with great prudence and solemnity. but also of itself. as found in those to whom the conferring of Orders pertains by ordinary jurisdiction. and because that number is needed for the perfection and effectiveness of the ministry.. not indiscriminately through the ministry of any one at random. and in a state of fasting.309 5. but also as a remedy against the disease of lust. which hands down the disease. that is. lust. in His wisdom. For marriage. as we have shown above. is something excused by Matrimony rather than something able to vitiate it: for the disease does not vitiate the medicine. disparity of cult. He is. though originally the sacrament of union was established solely in view of its function. but after the fall. or of Christ with the Church. SINGULAR. a oneness. establishing an indissoluble community of life. They are expressed in these verses: "Error. before the fall. by His supreme mercy. is the fountain of wisdom312 on high. it was originally a symbol of the union of God with the soul.CHAPTER 13 . prior marriage. as it behooved Him to do: therefore He ordained the continuance of the human race in such a way that in the very [sacramental] means employed man would possess what would lead him to stand firm. is the source of mercy on earth. Therefore He restores mankind through His mercy precisely because. which appeared later through sin.ON THE INTEGRITY OF MATRIMONYcccxii 1. did give man the capacity to stand. effected by divine grace as SINGULAR AND INDIVIDUAL. therefore lust. impotency: these prevent intended marriage and void marriage already contracted. public honesty. but also before it. God make it able to stand. "faithfulness. by His supreme wisdom. vow. man's original perfection consisted in the union of his soul with God through an utterly chaste. This union was to signify. is consummated by physical union. since in the very function of propagation there is something of sin. Matrimony was a sacrament both before and after the fall. offspring.313 Because. and to be restored. Our restoring Principle. the remedy came from the union of the divine and the human natures within the oneness of a hypostasis or Person." 2."cccxiii This state of union existed not only after the fall. being incarnate. Matrimony is effected by free consent of the mind on the part of two persons of opposite sex. but the medicine cures the disease. now it further signifies the union of Christ with the Church. and also what he would need as a remedy. condition. to fall. Orders. that is. Now.310 There are three benefits attached to this sacrament. This should be understood as follows. As the uncreated Word. and to be restored. of God with the sub-celestial hierarchy [of spirits].cccxvi . and the sacrament itself. the union of God with the soul. that "Matrimony is a legitimate union of a man and a woman. the formative cause of mankind. and the union of the two natures in the one Person. that is to say. . AND INDIVIDUAL union of love. moreover."cccxv There are twelve impediments311 which prevent an intended marriage and void a marriage that has been contracted... expressed externally through a certain sensible sign and consummated by physical union. He had originally made it restorable. in His wisdom. Therefore God decreed from the very beginning that propagation would be brought about by means of a SINGULAR AND INDIVIDUAL union of male and female. to fall. the Word of God. now it serves not merely in its function. affinity. then. Concerning the sacrament of Matrimony. Hence. for such wisdom required as a condition of supreme order that. its reformative cause. this in sum must be held. being the Word of God. He is. the union of God with human nature. Since Matrimony was a sacrament before the occurrence of the disease. but it differed as to its meaning and purpose. which is said to be initiated by words concerning the future and ratified by words concerning the present.cccxiv In addition. the incarnate Word. force. in making the human race. consanguinity crime. and as the incarnate Word. ignorance and violence. this may be through a religious vow. . a consent regarding the future is not a true consent. consisting in the indissoluble bond.From this may be clearly seen what Matrimony is. that is. that someone is bound to another. the second consists in the crime by which an adulterer or adulteress has contrived the death of the legitimate spouse. Hence. one active and influencing and the other passive and receiving. in the fulfillment of the conjugal duty. and actual consent without intercourse does not produce complete union. as male and female. 4. BOND. HOLY ORDERS. the impediment of Holy Orders.cccxviii Then indeed is the body of the one fully surrendered to that of the other.. this being brought about through the action of a bond of love which proceeds from free will alone: therefore Matrimony must be the conjunction of two persons who differ as agent and patient. Freedom in the consenting subject may be destroyed by this. this may be in two ways. of two persons [properly] distant. and offspring. in the effect proceeding from both. Fitness for the union consists in the adequacy of the distance between the parties. Therefore. either present or antecedent. But freedom of consent may be broken in two ways. Again. and is destroyed by excessive closeness oê excessive disparity. and in this only is the union between Christ and ourselves fully signified.cccxvii Now. Finally. either God or man. and the WORDS CONCERNING THE PRESENT [i. under a single matrimonial obligation. there are here four impediments: vow. If he is bound to God. and how it was divinely brought about. which is evident from what follows. leading to the conjunction.314 3. but the union of sexes alone is its consummation. that is.e. and fitness for the union. e. for then only do the parties become one flesh and one body.cccxix Thus. the first consists in a contract by which one is bound to a spouse. in virtue of each one's respective power toward the procreation of offspring. there are here two impediments: ERROR and FORCE. faithfulness. or through a state of which a vow is an integral condition. because any one of the said spiritual unions signified by Matrimony consists in the conjunction of [two parties]. and CRIME. since the parties are not yet one flesh315. Matrimonial consent implies freedom of the consent itself. their union proceeding from consent of the will alone. the first is the impediment of vow. but merely the promise of a consent to come. 5. or promised to marry after his or her death from some other cause. the WORDS CONCERNING THE FUTURE [i. the second. the betrothal] are the inception of marriage. corresponding to the two causes of involuntary acts. and because there are twelve ways in which this may be impeded. freedom in the consenting subject. the marriage vows] are its ratification. And because the will is not visible externally except through a sign that manifests it. therefore the mutual consent must be expressed in an external manner. If he is bound to man. Thus there are three goods in Matrimony: the sacrament. because this matrimonial union must result from a free consent of the will. therefore there are twelve impediments to marriage.. whatever his power. under the guidance of the Holy Spirit. And so there are altogether twelve impediments introduced. |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ âïåðåä >> â êîíåö >| . because of the variations which may occur in relation to it. to determine which persons may or may not validly marry.316 There may be excessive disparity between the parties [in three ways]. such as the inability to consummate the carnal union. in the teaching of the Church. These are: matters related to physical nature. since all men are to be judged by the judgment of God alone. such as one party being baptized and the other not. such as legal or spiritual parenthood. such as one of them being a slave and the other free. and in fact could not. and because of the concomitant disease. That is why it pertains to the Church to determine the acceptable degree of blood relationship as it sees fit at any given time. matters related to the Christian religion. for to the Church is entrusted the care of all the sacraments. they may be too closely related through the union of the sexes. for what God has united. DISPARITY OF CONDITION. may set asunder. and BREACH OF PUBLIC HONESTY. or matters related to a situation beyond control by the parties.317 But the Church may not. or again. Hence. the parties may be too closely related either by reason of a blood tie. Hence.Now. there are here three impediments: PARENTHOOD. and to verify separation. which is the most infectious and the hardest to moderate. or again. or through something similar to it. but in a special way of Matrimony. and DISPARITY OF CULT. there are here three impediments: IMPOTENCY. AFFINITY. no man.cccxx or betrothal. annul a marriage legitimately effected. instructing him in truth. the following must be held in sum. and the sacramental remedy. there shall be an opening of books. and the . and obliging him to righteousness. there must necessarily follow a universal judgment bringing about a just distribution of rewards. and this through the power of the Book of Life. while both good and wicked shall see Him in His humanity. and an irrevocable passing of sentences. an open declaration of merits. and the plenitude of goodness. the final judgment. Because the first Principle.318 shall judge the living and the dead. THE FINAL JUDGMENT CHAPTER 1 . Concerning this stage. the creation of the world.cccxxiii a creature that is rational is capable of distinguishing the truth. through our Lord Jesus Christ. some act in this manner and others do not. formal. Therefore the RECTITUDE OF TRUTH necessarily imposes upon man a law inviting him to beatitude. He governs in accord with the rectitude of His truth. that is. with the last stage. but also rational.319 In this judgment. and for Himself. in which same form also He shall pronounce His judgment.ON THE JUDGMENT IN GENERALcccxxi HAVING briefly spoken of the Trinity of God. for God "so governs His creatures as to let them act by their own power. in order to manifest the loftiness of power. lest he be deprived of the capacity freely to forsake or to follow justice. Therefore. and preferred supreme and everlasting happiness to passing delights. creatures moved not only by natural instinct. and final cause. This should be understood as follows.ON THE LAST STAGE. a creature made to be the image of God is by that fact capable of possessing God and hence is called to the beatific vision. the good and the wicked.|< â íà÷àëî << íàçàä ê ñîäåðæàíèþ PART VII . deal. so that as He creates in accord with the loftiness of His power. in the seventh and last place. the corruption of sin. creatures not only irrational. the incarnation of the Word. according to their different wills. but to the just in His loving-kindness. appearing to the reprobate in His wrath. He is by this fact the efficient. the grace of the Holy Spirit. accepted its discipline. but also by free will. Now. Moreover.cccxxii321 2. by Himself. whom the good alone shall see in His divinity. It cannot be doubted that there will be a universal judgment in which God the Father. revealing the merits and demerits of every man both to himself and to all others. of consciences. the rectitude of truth. and proceed in this life as they choose. and perfects in accord with the plenitude of His goodness. yet in such a way as not to force his will. works in accordance with the loftiness of power and the rectitude of truth: therefore that consummation which is the beatific vision is not given by the supreme Goodness except to those who have observed the justice imposed by the rectitude of truth. being first. also briefly."cccxxiv And because the PLENITUDE OF GOODNESS. treating each according to his merits. but also images. so that the plenitude of supreme goodness may appear in the distribution of rewards to the just. creating. and a creature possessed of free will is capable of ordered or disordered actions in terms of the law of justice. and perfecting all things. in the open declaration of merits. in its perfecting action. the LOFTINESS OF POWER requires that there be produced creatures that are not only traces. which are hidden. exists of Himself. Now.320 the incarnate Word. governing. the rectitude of truth. we shall now. the souls are cleansed of the guilt and dross of sin. and follows it. what it actually did or omitted to do.loftiness of might and power. although. Therefore it follows necessarily that our Judge. the following must be held. and yet. so that the just may be glorified and the sinners punished. but more than in the present world. and against whom there is no possible appeal. It affects their spirit in greater or lesser degree. Again. because just retribution concerns either wickedness which deserves punishment. The fire of purgatory is a REAL FIRE. There are two antecedents: purgatory and the suffrages of the Church. and because what is recorded in the consciences is true: therefore. not so severely as to be deprived of hope and of the knowledge that they are not in hell. in their lifetime. taking into account the individual circumstances. 4. By means of this suffering. First. That is why the books of consciences must be opened. must be God. When they are wholly cleansed. according as they took with them from their earthly life more or less of what must be burned away. and. irrevocable sentencing requires a judge who is both heard and seen. or righteousness which deserves glory. to reveal merits and demerits. They are afflicted less heavily than in hell. it is one form of the Judge that shall gladden the just and fill the sinners with dread. yet the supreme Light cannot be seen by all since darkened eyes cannot behold it. an open declaration of merits requires the showing at one and the same time of what free will was obligated to do. and also the Book of Life. Therefore our Judge must appear in creatural form. in order to be seen and to convict the sinners while having human form. and also of its sequels. And thus.322 3. for the face to face323 vision presupposes a God-conformed mind and a joyful heart. and. must be man. when both books are opened together there occurs an open revelation of all deserts. And since it is one voice of judgment that shall terrify the guilty and reassure the innocent. which. First. they may at times be unaware of it. inflicted by a real fire. But no mere creature has supreme authority. Finally. this Book is "a power by which all things are wondrously brought back to each one's memory. We shall now consider specific points concerning the state of final judgment: what precedes. and every son of Adam is in the one state or in the other: therefore all must be judged by a judgment of retribution. because this Book of Life is a book in which all things whatsoever have been written.ON THE ANTECEDENTS TO THE JUDGMENT: THE PAINS OF PURGATORYcccxxvi 1. they fly out at once and are introduced into the . however. accompanies. therefore. authority beyond appeal. Now. in the irrevocable passing of sentences. did not sufficiently atone and make reparation for their sins."cccxxv so that the justice of the divine judgments may be clearly seen. by reason of the intensity of the pain. on the other hand. 2. and in the clearest way. so that the secrets of each man's heart are made known both to him and to others. in regard to the pains of purgatory. CHAPTER 2 . in order to judge with supreme authority. affects the SPIRIT of the just who. as Augustine says. to reveal that justice by which these are to be either rewarded or reproved. and distorts the divine image324 stamped on the soul . and their right to life eternal cannot remain unsatisfied nor their guilt of sin unreproved. being supremely good. and the less they have atoned. Therefore these must be rewarded in the end. and its pains have nothing to do with free will. so. they neither can nor will be completely immersed in sorrow. The first Principle. and because offense calls for punishment. Finally. Therefore that element of atonement lacking because of absence of freedom in the will sustaining punishment must be compensated by the bitterness of the pain itself. the pain of purgatory must be justly PUNITIVE. true reparation implies free will and pertains to the state of life on earth. 5. so also it cannot suffer any evil to remain unpunished. and they know without the possibility of doubting that their state is not the same as the state of those who are tortured irremediably in hell. either the fire of purgatory possesses a God-given spiritual power. and distortion for purification: therefore this penalty must be justly punitive. the soul is united to the body for the sake of vivifying it. and this cleansing applies to the spirit. or else. yet the more they have sinned. then. the soul that spurns the eternal and supreme Good and bows to the lowest good must rightfully be subjected to things of lower order. it is united to material fire in the sense that the one to be punished is united to the punishing agent from which it is to receive its pain. is supremely good and perfect. Now. severe as their punishment may be. being first. Hence. effectively cleanses the soul which is thereby punished for its offenses and relieved of the burden of . the pains of purgatory must be REPARATIVE. This should be understood as follows. the pains of purgatory must have a CLEANSING effect.some at great length and others for a short while. deserve but temporal pain. or fall into despair. Therefore. but they must also bear a temporal penalty that fits their guilt and sin. so as to receive punishment from that which had been the occasion of its sin and the reason why it had spurned God and defiled itself. To quote the great doctor Augustine: "Pain must burn as fiercely as [undue] love had clung. the harder it will be for him to be cleansed. Now. because actual sin offends God's majesty. assisted by the pain from without.cccxxvii The just. being in the state of grace. it is far other and far milder than damnation.325 6. duly reparative. lest the beauty of universal order be disturbed. As. as supreme goodness suffers no good to remain unrewarded. or be moved to blaspheme. and. some severely and others lightly. in the order of justice. supremely loves good and abhors evil: for. the more liable they are to this pain: therefore they are punished temporally by material fire . 3. although venial sin will tend to do the same. damages the Church. according to the measure of their guilt.especially if the sin is mortal. Therefore the order of divine justice demands that the spiritual soul be punished by material fire."cccxxviii The more deeply a man has loved the things of the world in the inner core of his heart.cccxxix the very power of the grace within. as I incline to believe. But some of the just die before having completed their penance on earth. Again. damage for repair.glory of paradise. But because those who are being cleansed possess grace which now they cannot lose. and properly cleansing. First. 4. while on the contrary there is no state of meriting in purgatory. in the order of nature. which is to safeguard the HONOR OF GOD. for there is within them a fire of love that lifts them up. the merits and prayers of these blessed are sought instead by the Church Militant. NOW. There are three such forms of atonement: fastings. First. because the rectitude of justice respects the honor of God. they must also be lifted up and given assistance and comfort because of the sweetness of mercy. These acts are helpful. and the fact of individual merit: therefore the providence of the first and supreme Principle disposed that the dead would be benefited by these suffrages in accordance with mercy. nor should a cleansed spirit be punished any longer. The apportionment of the benefits of these acts depends both upon the degree of merit of the dead and upon the charity of the living. and the Sacrifice of the Altar. the following must be held. fastings.its guilt. must display a corresponding supreme sweetness toward good. in these suffrages. Nor would it befit God's mercy or His justice further to delay glory now that He finds the vessel to be suitable. On the contrary. the government of the universe. Concerning the suffrages of the Church. being supremely good. not to all the dead indiscriminately. either to alleviate pain or to hasten relief. and other forms of prayer and penance performed for the purpose of facilitating and hastening the expiation of their sins. 3. as divine providence sees fit for each soul's good. for whose members they obtain favors. from which even the sweetness of divine mercy may not and cannot derogate or separate itself in any way. Hence it was befitting for divine providence to dispose that suffrages be offered for them by those who could still do so. Therefore. The first Principle. then. They cannot benefit the ENTIRELY EVIL. impairing the rectitude of justice. such as Masses. and the fact of human merit would be safeguarded in accordance with justice. therefore suffrages are to be offered through such acts as best render satisfaction and repay honor to God. all the more so as they are in a state of pain and can no longer help themselves through good works and merits. but only to the IMPERFECTLY GOOD. And because such spirits are fully prepared to receive God-conforming glory. who may apply them to some souls in preference to others. Hence. the government of the universe. and no impurity of the soul or any guilt to hold them down. they must take flight. the souls in hell. without. justice must be observed in its main purpose. This should be understood as follows. while the dignity of God's honor. those offered specifically for the dead. great would be the pain if the reward were delayed. prayer together with almsgiving. that honor requires the performance of works of reparation and penance to atone to Him for sins. that is. while the just in whom there remains some guilt of sin must be cleansed by the pain of purgatory after this life because of the severity of justice. Therefore the suffrages of the Church act through . nor the ENTIRELY GOOD.ON THE ANTECEDENTS TO THE JUDGMENT: THE SUFFRAGES OF THE CHURCH 1. which is the best way of rendering due honor to God because of the acceptability of the Victim. that is.cccxxx the souls in heaven. the souls in purgatory. however. 2. These suffrages benefit the dead. alms. CHAPTER 3 . the door being now open and the cleansing achieved. and hence supremely severe against evil. so that there remains nothing unfit for glory. " that through the benefit of Masses souls are very speedily delivered from heavy pains. Instead. That is why divine order disposes that prayers be offered to the saints of God. Gregory states. therefore particular suffrages are beneficial chiefly to their assigned beneficiaries. and. But such suffrages cannot procure as many advantages to others as to the intended beneficiaries. a costly tomb. for these are completely separated from the mystical body of Christ. Therefore such suffrages as are offered for the dead in general. but in terms of justice. By the fact of suffering without being able to help themselves. Wherefore Augustine. does not apply." declares that "the pomp of funeral processions. 5. whereby the lower in rank produces no effect upon the higher. any more than the head can have an effect upon members severed from the body.cccxxxi On this head. they are linked to the other members of the Church. nor [any being] upon any other utterly remote from it Hence the suffrages of the Church cannot in any way be applied to souls in hell. number. furthermore."cccxxxiii 4. and most of all. although they are effective for all good souls. and suffrages. in the fourth book of his "Dialogues. to redeeming payments than to rays of light shining upon all with equal brightness. Here. are rather a solace to the living than a help to the dead. and the like are not to be counted among the suffrages of the Church. No spiritual effect can reach them. Hence the suffrages of the Church [as applied to the dead] are profitable only to the just souls suffering the pain of purgatory.327 CHAPTER 4 . elaborate burials. that they in turn may intercede for us and obtain for us God's blessings. but theirs are of great value to us. and a number of amendments for a number of sins. That is also why suffrages cannot help the blessed who.ON THE CONCOMITANTS TO THE JUDGMENT: THE CONSUMING . and measure in matters of guilt. although in a certain way they are also communicated to others.326cccxxxiv divine justice requires a greater amendment for a greater sin. through the offering of Masses. which shines equally upon all those seated at the same table. so that the merits of the Church may rightly be applied to them because in their case the right proportion and order does exist. Hence. or be of any use to them.for this also they merited in their life on earth. are at the summit and therefore cannot possibly rise any higher. there be manifested order and proportion as between the originators and the beneficiaries of such effects. they are inferior to the living. Their effect upon any one soul may be determined with certainty by none but the One to whom it pertains to attend to weight. in his book "On the Care of the Dead. that justice applies which conserves the ORDER AND GOVERNMENT OF THE UNIVERSE. in these suffrages there must be manifested also that justice which WEIGHS WHAT MERITS DESERVE. each in his own measure. by their state. the example of light. This requires that. rather.cccxxxii But funeral processions. pain. it is they and their prayers that are useful to us . the suffrages of the Church are of no help to them. furthermore. Suffrages should be compared. in the producing of effects. solemn burial rites. convey a greater effect in regard to those who during their life more richly deserved to be affected and assisted by them. As for the suffrages offered for some souls in particular: because the intention of the petitioner is righteous and Godconformed. for although they are spiritual goods.works of atonement of this nature. Finally. Hence. because something the Church instituted cannot possibly go without fruit. FIREcccxxxv 1. We shall now explain in brief the events which accompany the judgment. They are two in number: the consuming by fire of all worldly things, and the resurrection of the dead. 2. Regarding the consuming by fire, the following must be held. Fire shall precede the face [presence] of the Judge, and by this fire the face of the earth shall be burned, and this world as we see it328 shall perish in the devouring conflagration of worldly things,329 as it did in the waters of the flood.330 But when it is said that this world as we see it shall perish, this does not mean the total destruction of the sensible world, but that, through the action of fire setting all material beings aflame, all animals and plants will be consumed, the elements will be cleansed and renewed, particularly air and earth, the just will be purified and the wicked suffer in flame.331 All this being done, the motion of the heavens shall cease, and thus, when the number of the elect is completed, the bodies of the universe also shall, in a sense, be renewed and rewarded.332 3. This should be understood as follows. The universal Principle of things, being supremely wise, observing as He does the order of wisdom in all His deeds, must necessarily and more particularly do so in all matters related to their end. In this way, the beginning will be in harmony with the intermediate stage, and the intermediate stage with the end, and in the perfectly congruous order of all things, the ordinating wisdom, the goodness, and the loftiness of the first Principle will be seen. Now, God, in His most orderly wisdom, made this greater material world for the sake of the smaller world - man, who is placed between God and these inferior things. Therefore, in order to make all things congruous one to another and the dwelling harmonious with the dweller, man being created in goodness, this world fittingly existed in a state of goodness and peace. But as man fell, this world also was damaged; and as he was disordered, it became disordered; and with his cleansing, it must be cleansed, with his renewal, renewed, and with his consummation, set at rest.cccxxxvi 4. First, then, this world was DISORDERED, because man was disordered, as it had stood while he stood, and fallen, in a sense, when he fell. And furthermore, it was necessary, in the judgment to come, that in token of the Judge's severity, every heart be struck with fear, and particularly the hearts of the sinners who had spurned the Lord of all; so that all creation should submit to divine zeal, conforming both to the Maker of the world and to him who dwells in it.333 Therefore the very pivots of the world must be shaken to inspire utmost terror.334 And because nothing has a more intense, rapid, and fearsome action upon the other elements than fire rushing in from every side, therefore fire must precede the face of the Judge, not only from one direction, but from all. There will be here a concourse of fires - fires of the elements and of earth, of purgatory, and even of hell. Thus the reprobate shall be tormented by the infernal flames, the just cleansed by the purgatorial, animals and plants consumed by those of the earth, the elements refined by those of elemental fires; and, together with this, all other things shall be shaken, making not only men and demons but even angels tremble at the sight. 5. Again, this world must be CLEANSED as man is to be cleansed. Now, man in his old age must be washed of the dross of avarice and malice, as in his youth he must be washed of the filth of lust; moreover, he must be cleansed rapidly, and to the very depths, and perfectly. Therefore, as in the beginning the world had been swept and cleansed in a way by the element of water, which is cold and thus opposed to the fire and filth of lust, so in the end it is to be swept and cleansed by fire because of the cooling of charity and the frigidity of malice and avarice which shall reign as in the world's old age. And because such vices adhere to man so strongly, the cleansing agent must be interior, strong, and swift; action found nowhere in the elements except in fire. Therefore, as there had been a flood of waters through the deluge, so also the face of this material world shall be burned by fire. 6. Furthermore, this world must be RENEWED once man is renewed. Now, a thing cannot be recast into a new form unless it has lost the old, and is, in a certain way, prepared through receiving a new disposition. Therefore, since fire has the greatest power to remove the external form, and also a refining power akin to heavenly nature, it is through fire that both cleansing and renovation must come about; so that, of this twin power, one aspect precedes and the other follows the coming of the Judge. Moreover, true renovation leads to a newness which is no longer liable to aging, and such incorruptible newness no creature is able to give. Therefore, although in this cleansing and renovation, fire acts partly through its natural powers, setting aflame, purging, vaporizing, and subtilizing, there must be present, together with these, another power higher than nature: a power by whose command the conflagration is initiated, and by whose might its end will be achieved. 7. Finally, this world must be CONSUMMATED once man is consummated. Now, man shall be consummated when the number of the elect is completed in glory: the state toward which all things tend as to their final end and fulfillment. Therefore, as soon as this number is completed, the motion of the heavenly bodies must end and cease;335 as, likewise, the transmutations [interchanges] of elements; and, consequently, the process of generation in animals and plants; for since all these creatures were ordained toward the more noble form, the rational soul, once souls have attained their final state of rest, all other things besides must come to completion and repose. That is why when the heavenly bodies do finally attain repose and the fullness of luminosity, they are said to have received their reward. Now, the elements as such, which have lost the power of multiplication through interchange, are said to perish: not in their substance, but in their mutual relationship, and most of all in their active powers. And because vegetative and sensitive beings do not have the virtue of perpetual life and eternal duration which is reserved to the higher state, their whole substance is consumed; yet in such a way that they are preserved as ideas; and in a certain manner they survive also in their image, man, who is akin to creatures of every species. All things, therefore, may be said to be renovated and, so to speak, rewarded, in the renovation and glorification of man. CHAPTER 5 - ON THE CONCOMITANTS TO THE JUDGMENT: THE RESURRECTION OF BODIEScccxxxvii 1. Concerning the resurrection of bodies, the following must be held. The bodies of all men will rise at the general resurrection, without any interval in time, but with a great difference in the order of dignity. For the wicked will rise with the distortions and pains, the miseries and defects, they incurred in life. But in the good, "nature will be safeguarded and all imperfection removed,"cccxxxviii and they will rise with a body complete, in the prime of life, and well-proportioned, so that all the saints will come forth to perfect manhood, to the mature measure of the fullness of Christ336. Both good and wicked will rise with the same individual bodies they had before, composed of the same parts, and true to nature, not only in the essential limbs and vital fluid, but even to the hair, and everything else proper to a body.337 Thus, "to whatever wind, to whatever earthly fold, the dust of a human body may have fallen, it shall return to the very soul which had been the original principle of its life and growth."cccxxxix 2. This should be understood as follows. The first Principle, being first and supreme, is utterly universal and sufficient, and thus He is the Principle of natures, graces, and rewards, a Principle allpowerful, all-merciful, all-just. Although, in a certain attributive sense,338 supreme power refers to the creation of natures, supreme mercy to the conferring of graces, and supreme justice to the distribution of rewards, in fact each attribute shares in every work, for supreme power, mercy, and justice are inseparable. Hence, the work of retribution must be brought about in a way which respects the rectitude of justice, the restoration of grace [mercy], and the completion of nature. Now, JUSTICE necessarily demands that a man who has merited or demerited, not in the soul alone nor in the body alone, but in both soul and body, be also punished or rewarded in both. Again, restoration of GRACE demands that the whole body be likened to Christ the Head, whose dead body duly rose because it was inseparably united to the Godhead. Finally, the completion of NATURE [as an act of POWER] demands that man be constituted of body and soul, as matter and form mutually needing and seeking each other.cccxl For all these reasons, there must be a future resurrection to satisfy the requirements of the creation of nature, the infusion of grace, and the retribution of justice - the three [works] that regulate the government of the universe. By these three, all creation proclaims that man is to rise from the dead, so that they render inexcusable those who close their ears to this truth of faith. Rightfully, then, the universe shall war339 against such as these. 3. First, therefore, because resurrection must comply with THE ORDER OF DIVINE JUSTICE; and divine justice renders to everyone his due according to the circumstances of place and time; and, moreover, a soul joined to a body for but a single instant acquires in this union either guilt or merit: therefore all must necessarily rise. Now, the state of retribution must be distinguished from the state of the present life; and it is to the state of retribution mat resurrection looks. Therefore, to avoid any confusion in the order of the universe, to assure that faith shall acquire merit through belief in what has not yet been seen, to make the equity of divine justice appear with greater clearness and certainty, and to complete and reward angelscccxli and men together, divine justice requires, at least as a general law, that all shall rise at the same time. The exceptions are Christ and His blessed Mother, the glorious Virgin Mary. But as the lot of the wicked is pain and woe, and that of the just is glory, although all rise together in time, yet they shall be far apart in dignity. For the wicked, rising shall be, not unto life, but unto torture, and hence they must rise with their weaknesses, deformities, and defects.340 4. Again, resurrection must also comply with THE FULLNESS [RESTORATION] OF GRACE. NOW, perfect grace conforms us to Christ our Head, in whom there was no physical imperfection, but perfect age, due stature, and comely appearance. Therefore it is fitting that the good be raised in a state as perfect as possible, implying the removal of any imperfection and the fulfillment of natural integrity, any missing portion being restored, any excess growth eliminated, and any malfunctioning corrected. Those who died in childhood are to be raised by divine power at an age corresponding to that of Christ at His resurrection, although not "with exactly the same bodily size."cccxlii The old and the wasted shall be restored to that same age. Giants and dwarfs shall be given proper stature. Thus all shall come forth, whole and perfect, to perfect manhood,341 to the mature measure of the fullness of Christ.342 5. Finally, resurrection must accord with THE COMPLETION OF NATURE. Now, the nature of the rational soul demands that it give life to a body of its own - for "a proper act comes about in its proper matter."cccxliii Therefore the same individual body must be raised from the dead, or else there would be no true resurrection. Moreover, the nature of the rational and immortal soul demands that, as it has perpetual existence, it also have a body in which to infuse life perpetually. Hence, the body united to the soul possesses, by this very union, a disposition toward perpetual incorruption; in such a way, however, that whatever makes up its whole substance - for instance, the principal limbs, the vital fluid, and the flesh according to species - has a necessary disposition [to incorruption], while the other partsthe flesh in its materiality,cccxliv and whatever pertains in general to bodily well-being - has that disposition in terms of fittingness only. The former are thus disposed toward resurrection in the order of necessity, and the latter in the order of congruity. Now, God has imprinted this order upon nature, which cannot fulfill it, since it cannot raise the dead. Yet divine providence can have done nothing in vain.cccxlv Therefore, it is through the power of this providence that the same individual body must be remade: immortal, complete in all its parts, and fully true to nature. [To repeat:] Nature, in regard to these things, has merely the desire, not the power, to bring them about. cccxlvi It cannot restore to life the very same body that had been destroyed, since it does not have full control over the substance of a thing; nor can it make a body immortal, since everything born of nature is doomed to die;cccxlvii nor again can it gather what has been scattered abroad. Therefore resurrection cannot be brought about by seminalcccxlviii or natural causes, but only by the prime Cause; so that it occurs in a wondrous and supernatural way at the command of the divine will. CHAPTER 6 - ON THE CONSEQUENTS TO THE JUDGMENT: THE PAINS OF HELLcccxlix 1. Next, we must speak of the consequents to the judgment, and they are two in number: the pains of hell and the glory of heaven. 2. Concerning the pains of hell, the following must be held. These are suffered in a material place, down below, in which all the wicked, both men and fallen angels, are eternally afflicted. They are tormented by a single material fire which affects both souls and bodies, and yet never consumes these bodies, but tortures them forever - some more, others less, in proportion to each one's guilt. To this pain by fire shall be added affliction in every one of the senses, and also the pain of worms,cccl and the rational spirit turns to the wanton love of self-serving. from God. for unlawful satisfaction is punished most properly with the pain opposed to it. not only in its root. because the disorder has a character of perpetuity. dashed themselves in impenitence against the severity of justice. that sin be punished in proportion to guilt. by nature. that is. the punishment of a perpetual disorder must be PERPETUAL. and since he cannot suffer a pain of infinite intensity. and tormented with fire and brimstone. for a sin which a man commits and never repents remains forever in the soul. so that. 3. Such sin proceeds from a will intent upon finding its pleasure eternally in sin. so would supreme justice be manifested in retribution. bitterness. divine justice punishes the sinner in proportion to his guilt.343. spurning the law of mercy. or contradict His own justice. in these pains there shall be variety. In fitting punishment for such unrighteous gratification. that is. a wanton disorder. so also God afflicts it endlessly without ever reversing His sentence: necessarily. the very dregs of worldly bodies. And although such transitory pleasure lasts but a moment. is above the body and has the power of acting upon it and moving it. and punished most of all in those who. 5. Again. and separates it from eternal life. He must be to the supreme degree. being first. Also. wisdom in administration. the pain corresponding to this disorder must be without end. and hence must suffer. In the work of retribution He acts according to justice. never suspends the punishment. so God. but also in its aggravating circumstances. and hence. perverted through sin the nobility of its nature and subjected itself. not from a spiritual substance. so that there may remain "no disgrace of sin without fitting justice. the most remote from the state of glory. after death. the smoke of their torments goes up forever and ever344. By sinning. because severe justice considers the fault. bitter. temporal. appointed no end to his sinning. in His perpetual will. As the man. so also he must suffer an infinite penalty. the will of such a man forever cleaves to evil and never repents. besides gratification. contempt. This should be understood as follows. in a particular way. he must suffer one of infinite duration. the deepest abyss. Hence. yet. but from one that is material and lowly. endlessness. hell. and partial good. as regards the punishment of the reprobate. 4. therefore. then. and together with variety. and manifold. must be chastised by being cast down to the lowest place. and since He cannot act against Himself. The first Principle. in his choice made once and for all. is also supreme. Therefore He must be supremely just. man or angel. and mortal sin followed by final impenitence implies a perpetual disorder. disown Himself345. And as. it is necessary. Likewise. whatever He is. must be fettered to this filth. . As the man sinned against the infinite. First. the sinner. it is most fitting that the just Judge require of the wicked the payment of the penalty due down to the last penny346. the sinner must be afflicted there by what is of the lowest nature. to the vileness and nothingness of sin: therefore the order of justice demands that the sinner. for in the wicked condemned to hell the disorder is everlasting. by reason of His justice. angel or man. and mercy in restoration.loss of the beatific vision. and together with bitterness. and a manifold disorder: therefore it must be punished by means of torments that are perpetual. the punishment for wanton disorder must be BITTER. Since.347 Because the spirit which. thus spurning divine command and sovereignty."cccli And as power had been manifested in creation. which implies. and an accidental reward. The SUBSTANTIAL reward is the vision. afflicted by this multiplicity of pains. the same fire shall burn one more severely and the other less so. the punishment for a manifold disorder must be MANIFOLD. and the pain of worms. not to grow. and hence he is most cruelly tortured. with eagerness and delight."cccliii This robe consists of a fourfold gift to the body. a disorderly conversion toward mutable good. the second robe which. CHAPTER 7 . Him whom they shall behold forever. by divine command. and possession of the one supreme Good. and the smoke of their torments goes up forever and ever350. and impassibility. And so. the aureole is due to three meritorious conditions: martyrdom. Finally. and . to the will. plainly and with no interposing veil. that it consists of a substantial. as the same fire burns straw and wood with different intensity. that is. in any actual mortal sin there is a disorderly aversion from the supreme light and goodness. the guilt. to the memory. and all sinners are not depraved to the same degree. immense peace. so that within the same pain bitterness neither annuls eternity nor does eternity destroy bitterness. and bitterly. and the peace of the incorporeal spirit within itself. NOW. whom the blessed shall behold face to face351. Again. and the disorder of a will opposing the dictates of right reason. predication.348 but. this fire so acts as always to burn but never to consume. but to destroy the peace of the soul within the body. there is no new loss of peace. They shall enjoy. they will be punished in a manifold way. by divine command. and eternally.349 But because in any one soul this distinction. permits the blessed soul more perfectly to tend "to the highest heaven. In the sacred doctors' opinion. all those sinning mortally who will be damned will suffer a threefold punishment: the loss of the beatific vision. subtility. based upon the guilt of sin by which the fire is measured. in sum. The sinner is thus inseparably shackled to something which he abhors through a divinely instilled fear. All four are granted in the measure of the love that had existed in the soul. God. since the action of this fire is proportioned to the sin. the pain of material fire. not the infusion of life. remains constant. we must hold. that is: luminosity. God shall give fulness of life. therefore. never waxing or waning or undergoing any change. everlasting duration. because of the conflict between reason and will. Thus will be realized the words of Bernard: "To the intellect. As for the glory of paradise. and painfully feels through his natural senses. Therefore. Amen. agility. The ACCIDENTAL reward is a special and additional honorcccliv called the aureole.be fettered to a material fire from which he will receive. because of their conversion toward mutable good."ccclii The CONSUBSTANTIAL reward is bodily glory. because of their aversion from God. and the stain resulting from the depravity of the self-seeking will. when assumed. the pain of suffering.ON THE GLORY OF PARADISE 1. but a continuation of the loss of it. fruition. Hence. a consubstantial. 6. For its purpose is. always to afflict but never to kill. it receives as reward a God-conforming glory: it becomes like unto God and sees Him clearly through the intellect. but also to the defects attached to that nature after the fall. restoration by grace. In order to reveal His WISDOM. Thus the body and all its functions are subject to the spirit. government. in order to reveal His JUSTICE. and He rewards and perfects them. and justice. in turn. God united the two parts. light. is also supremely one. with anything less than God. Creation by God establishes the rational spirit in the proximity of God and makes it capable of receiving God. Established "in the perfect concourse of all goods. In all this. His supreme wisdom. well-ordered government. The soul is then wholly alive.ccclvii In order to reveal His MERCY. wholly reposed in Him. the soul is now called blessed and glorious. For it finds in Him. His perfect justice. and honor. peace. God restored fallen man by assuming the nature of man with its penalties. wholly fulfilled in its three faculties. body and soul. glory. He restores them. and rewarding. It follows that the rational spirit cannot be rewarded or filled.He rules through [man's] free will. His invisible attributes352 are fittingly revealed in visible works.is close to nothingness. Such capacity results from the mighty image of the Blessed Trinity that is stamped on it. according to merit.virginity.353 Finally. Another part . for the sake of delivering man from his wretchedness. and by suffering the ultimate pain itself. His supreme mercy. as the sum of all goods. In order to reveal His POWER. and everlasting abundance. wisdom. The just serve the Trinity with their whole spirit by keeping this image intact. The first Principle. This implies.He rules directly.material nature .ccclv In man.ccclvi The lowest part the body . restoration. into a single nature and person. wholly united to Him. 3. First. and retains Him forever through the memory. He governs them. 2. This should be understood as follows. and good. by illuminating it. . God governs all things most providentially and in the most orderly fashion. wholly conformed to God."ccclviii and living by the life of eternity. A certain part of His creation . These are the requirements of equitable retribution.the soul . loves Him through the will. He produces creatures. nor can its capacity be satisfied. Hence. and eternal glory to the just.spiritual nature-is close to Himself. and potent creation: for all these divine acts shall find their consummation in the final end. God brought forth all things out of nothingness for His own praise. true. while the spirit is subject to God. different degrees and distinctions apply. Production reflects His supreme power. God will give everyone what is his due: eternal pain to the wicked. Thus. the rewarding of the just is a requirement of EQUITABLE RETRIBUTION and also of POTENT CREATION. The highest part of man . mercy. because He is first. supreme Mercy mercifully conformed to the wretched: not only to what was originally noble in man's nature as it was created. that He is supreme power. Being the Principle of the sensible world. These variations regard not only the inner gifts. in addition to the robe of the soul with its three gifts. Therefore there are three categories of just. to exceptional glory and joy because of the outstanding perfection and splendor of their virtuous deeds. but also the body. Because the body is both conformed to and subjected to the spirit through these four properties. for in them consists the whole difference between the heavenly bodies and the four elements. Through Him. potent creation. corresponding to the IRASCIBLE is the suffering of death for the honor of Christ. but also the states of virtue. not only the perfection of love in the soul.356 Corresponding to the RATIONAL impulse is the preaching of truth which leads others to salvation. but also to the external act. the body also must shine with great splendor. the body of man. Hence. for the two have a natural ordination to each other. but also the outer acts. not only the dispositions. Again. Since the soul is now supremely spiritual through the love of the supreme Spirit. It has as its followers the merit and the reward of charity which consists in a sevenfold endowment-treble to the soul and quadruple to the body . They enable it to follow the spirit even into the heavenly region where the blessed abide. and ordered government.357 corresponding to the CONCUPISCIBLE is the perfect rejection of the concupiscences through the perpetual integrity of virginal continence. governing it for the sake of acquiring merit. such rewarding is a requirement not only of equitable retribution. willing that in the state of wayfaring the soul should incline to the body and stoop to its level. there are three kinds of outstandingly perfect. and splendid deeds corresponding to the three [basic] forces of the soul. Hence. not only the soul. and the martyrs. they are said to be its main gifts. Now. Since the soul is now enlightened through the vision of eternal Light. this fourfold gift to the human body not only perfects it in itself but also conforms it to the heavenly dwelling and the Holy Spirit. the body also must become completely impassible. as much as a body may conform to a spirit. This adorns. since it is given. rewarding is a requirement. not only of equitable retribution and potent creation. He joined it to the soul. the glorified body must also possess supreme agility. the preachers. and the robe of the body with its four perfections.355 The different members of Christ receive the gifts of grace in different amounts. but also the decorum and beauty of its perfect bodily expression. not to the will alone.354 5. When God created the body. Nor is government orderly unless the body intended for union with the blessed soul bends and submits to it in all things. These same properties also assimilate the human body to the heavenly bodies. the fullness of delights and the rapture of bliss flow from God the Head down upon the skirt of the garment. And because these three gifts together urge the soul most swiftly toward God. but also of ORDERED GOVERNMENT. He united the two in a natural and mutual relationship. internally as well as externally. beautiful. but assigned the government of the body to the soul. who deserve the special honor of the accidental reward called the aureole.containing the . the body also must display a corresponding subtility and spirituality. but also of RESTORATION TO GLORY. Since the possession of eternal life makes the soul totally incapable of suffering. Finally. the soul cannot be fully happy unless the body is returned to it. the virgins. Hence. some members are entitled.4. and God shall love them more than they love themselves: for it is through Him that they love Him. Is it peace? They will all be of one will. what do you love? My soul. my soul. in any way. Is it wisdom? Here the very Wisdom of God shall be displayed before your eyes. Is it repletion? You will be satisfied when the glory of God appears. . Is it honor and riches? God will set His good and faithful servants over many. and that will suffice. likewise. and whatever God wills cannot fail to come about. and that will be enough. my body. O God. be deprived of these goods. so can the elect. that is. how joyful is that Salvation who brings about the salvation of all! If the wisdom that comes from knowing creatures is a thing worth loving. Is it a long and healthy life? Here is a sound eternity and eternal soundness. but in those of Anselm. he will have everything that satisfies him. for to them there will be no will but the will of God. Is it friendship? Here the elect shall love God more than they love themselves.366 Is it pleasure . for what is sown a natural body rises a spiritual body361. and through Himself that He loves Himself and them. there also shall they be found. that God the Lover will never wrest it from those who love Him. desires whatever they will. through being empowered assuredly. arise. and the salvation363 of the just is from the Lord364. nor has it entered into the heart of man358 what bodily and spiritual goods he will enjoy in heaven. if many and great are the delights found in delectable objects. who writes toward the end of his "Prologue": "And now. how good is Life Creating! If salvation is joyful once accomplished. through God. For as God.359 Is it swiftness and might. and one another as much as themselves. not in my own words. But how great these goods are. shalt make them drink of the torrent of Thy pleasure367. imagine how delightful beyond delight that Good must be which contains the delightful-ness of all goods: not the delightfulness we find in created objects. If good things are so pleasant even when enjoyed singly. and not through nature. as God is in His. can do anything He wishes. the integrity. and a bodily freedom no barrier may contain? The elect will be as angels of God360. Why. Is it melody? Here the choirs of angels sing continuously the praise of God.pure delight. of this one Good. in Himself. and wherever the Son of God shall dwell.369 and gods they shall truly be. they shall be called children of God368. and the fullness of all goods related to the completion of glory. what do you seek? Anything you love. anything you desire. and what is more. do you wander so far. "What will a man have who possesses that Good. not unclean lust? Thou. and each other. and consider with as much attention as you can the immensity and abundance of this Good. and how manifold. as He. Is it power? They will be all-powerfull in their own will. seeking delights for your body and mind? Love one single Good in which all goods are found. If created life is good.365 Is it inebriation? You will be inebriated with the plenty of His house. that they will never lose it by their own fault. since they desire nothing different from what He wills. Eye has not seen nor ear heard. and nothing that displeases. and themselves. then. and that no power stronger than God could ever exist to separate Him from them. is here. I shall show.consummation.370 Is it security? The elect are certain that they could never. but as different from it as the Creator differs from the creature. and even gods. and what will he not have? Assuredly. desire one simple Good which is all good. or rather. how lovable is that Wisdom who created all things out of nothingness! Finally. lift up your eyes. Is it beauty that delights you? The just will shine forth like the sun. how many and great are the delights to be found in the very Cause of their delightfulness! 7. Tell me. 6. servant of God. heirs indeed of God and joint heirs with Christ. for the just live forever362. soul. let my tongue speak of it. How well shall they know You and how greatly love You? Eye has not seen nor ear heard. or that of his companions. "How wonderful and great must be the joy whose object is so great and wonderful! O human heart. you would rejoice as much for each of them as for yourself. that. until I enter into this joy of the Lord who is God374 trine and one. that my knowledge of You may advance here. through Your Son You command us. if some other soul you love as much as yourself shared this happiness with you.373 O God of truth. And if the blessed love God with their whole heart. May I receive what You have promised through Your Truth: that my joy may be full. and mind are not equal to so great a love. and love You. and love as much as they know. since I could never attain to this fully in this life.371 9. then. So. Assuredly. in this perfect love possessed by the countless angels and blessed souls. O God. "O Lord. I have not spoken yet. that here my joy may be in great expectation. what You counsel through Your admirable Counselor. And if the heart of man shall hardly contain his own joy over such great good. or even thought. and there be full."ccclix376 HERE ENDS THE BREVILOQUIUM OF FRIAR BONAVENTURE |< â íà÷àëî << íàçàä ê ñîäåðæàíèþ . And yet. and mind will not suffice to hold the fullness of such joy. If. "O Lord. nor has it entered into the heart of man372 in this life how well he shall know You and love You in the next. would it not truly be twice as great? For you would be no less happy for this soul than for yourself. they shall certainly rejoice with such intensity that their whole heart. my flesh thirst for it. everyone loves God incomparably more than he loves himself and those with him. every one shall rejoice in every other as much as he rejoices in himself. he shall draw an immeasurably greater joy from God's delight than from his own. soul. Amen. promising that our joy will be full. Meanwhile.8. in the state of perfect joy. soul. O Lord. rather You counsel us.rather. needy heart! O heart acquainted with tribulation . the more one rejoices at his happiness. and mind. I pray that I may receive this favor: that my joy may be full. I pray that I may know You. so as to rejoice in You. to ask. And if two or three or many more had part in this same delight. my heart love it. where none shall love another less than he loves himself. that my love for You may increase here. they shall rejoice as much as they love. the more one loves another. and yet their whole heart. and my whole being desire it. and there in actual fulfillment. my words express it. my soul hunger for it. let my mind meditate on this joy. I may at least make some progress every day until I reach the perfection of joy. steeped in it: how much you would rejoice if all this abundance were yours! Ask your deepest self if it could contain the joy of blessedness so great. I beg. how shall it hold delights so many and so great! "Certainly. and there be complete. blessed forever375. of how immense is the joy of these Your blessed ones. ibid. 3:19. 6:69. in turn. § 6. 1:17. N. he considers them in relation . Scripture originates from the Father of Lights. PATERSON. length.. Here. ANTHONY GUILD PRESS. 12:3* Cf. 5:6. TOURNAI. as both have revealed truth for their object. 3:14-29. DISTRIBUTOR DESCLEE CO. Bonaventure considers these four aspects in relation to the INNER DEVELOPMENT of the Scriptures. Eph. height. through the wisdom of the Word. The reason is that in the first explanation.PUBLISHER ST. Bonaventure often identifies theology with the Scriptures. by means of the Holy Spirit who inspired the writers. The readers. St. a faith given to them by the Spirit whom they receive through Christ from the Father. 10 11 12 13 14 This explanation of breadth. 1 Cor. PARIS. 3:17. Eph. must receive within their hearts faith in Christ the Word. 3:15. and depth is different from that given earlier in paragraph 3. See his "Reductio artium ad theologiam" (to be published in Volume III of this series). 12:11. Like other early Scholastics. ROME 1 2 Eph. Jn. 8 9 2 Cor. Eph. 17. NEW YORK. in order that their understanding may be firm. J. 3 4 5 6 7 Jas. Rom. and Baruch. there is great variety-not to say great confusion .The ox signifies prompt obedience (De purificatione beatae virginis Mariae. Exodus." a work generally attributed to Bonaventure. Ecclesiastes. of the "Centiloquium. The six prophetical books are Isaia.as regards the symbolical meaning of the third creature in Ezechiel's vision. in evangelium Lucae. Esther. and Deuteronomy. brute strength. Paralipomena. Which of these. the Canticle of Canticles." 15 This division of the Old Testament corresponds to that given in part III. Ezechiel. however. Tobias.The yoke of five oxen represents the useless concern of the five senses for the things of the earth (Dominica decima nona post Pentecosten. Esdras. It seems quite probable that the decision to include Ruth with Esdras and Baruch with Jeremia was a return to an earlier division which the author of the "Centiloquium" had in mind. ox (currently used in English texts. if any. and to Bonaventure's interpretations of it. the ox. Leviticus. from the viewpoint of the student who is to "explore their unfolding. The problem is worsened by the fact that the modern symbolism of these three words may be quite different from the allegorical meaning they had in ancient times. and Machabees. The five sapiential books are Proverbs. XIV:42). . since it counts as a separate book each subdivision of Kings. The confusion is apparent in the translations of this passage. and the Minor Prophets. The ten historical books are Josue. and also counts separately Ruth. youth or springtime: three widely different notions. we find the following: . Comment. sermo II. XIII: 35). nor is Baruch clearly placed. the calf. which make use of three different words: bull (taureau in the French "Bible of Jerusalem"). Judith. section 32. The Douay edition of the Old Testament is divided into forty-six books. To limit ourselves to the ox alone. Wisdom. Lamentations. and Machabees. To our mind. . and vitulus in several Latin commentaries).The ox is a figure of the Jewish people because of the burden of legal servitude (Comment. and Ecclesiasticus (Sirach). did the sacred author intend to convey? It is almost hopeless to seek an answer in medieval writings with their immense variety of interpretations. the bull represents virility. Job.to their EXTERNAL EXPRESSION. in fine). The position occupied in this division by the book of Ruth is not apparent. . Daniel. since the Minor Prophets cover the twelve prophets from Osee to Malachia. Judges. the third being replaced by the book of Ruth. Numbers. following the Vulgate bos). and calf (Μ•ΣΧΟΣ in the Greek Septuagint. The matter is clarified. by a decision of the fourth session of the Council of Trent which established that Esdras would be divided into two books instead of three. Kings. Jeremia (including Lamentations). in evangelium Lucae. and that Baruch would be included with Jeremia. Paralipomena. Esdras. the Psalms. sermo I:I. 16 In the writings of scriptural commentators. The five legal books are Genesis. in evangelium Lucae. however. Our interpretation "examples of moral strength" can be nothing more than a hopeful compromise.The oxen are the preachers (Comment. in evangelium Lucae.The plowing oxen are symbols of hard labor (Comment. XIV:13). because it does in fact coincide with a period of the world's duration. Comment. II:25.the age of resurrection or glory. All this is no great help when we read in the present passage of the "Breviloquium": in historialibus (libris) est fades bovis propter exempla virtutis.to which he refers in paragraph 1. he actually means from creation to Noe.. II:102. 17 18 19 Ez. 20 Since the death of Christ.The ox means the wise preacher. When Bonaventure writes that the first age of the world extends from Adam to Noe.The ox means Christ as a victim (Proemium commentarii in Lucam. is not an age OF THE WORLD since it occurs in heaven alone: but it is the eighth and final age OF MAN.8). . the time of the creation of Adam coincided with the time of creation of the material universe. The eighth age. 22 23 24 Gn. 138:6. Here Bonaventure gives no parallel for the seventh age. . as opposed to the ass (Comment. or virtue. a state that runs concurrently with our time and that will end on the day of judgment. 2:3. . Ps. III: v. It is this state of just souls which Bonaventure calls the seventh age OF THE WORLD. in Ioannem. In the medieval mind. . Jn. quoting Bede). the redeemed souls of the dead are in a state different from ours. 24). 21 The logical connection between the Jewish exile and the creation of the fishes does not seem to be explained in any of Bonaventure's other works and has not been traced so far to any source. The two main difficulties are: the double meaning of the word virtus. and the fact that the historical books seem to contain many more examples of wickedness than of virtue. in librum Ecclesiastae. 16:13. since man was made on the sixth day OF CREATION. 1:15ff. which is either strength. within the Son. Ct. . 28:11.. The Latin word secure may be either an adverb. the translation would read: "If a man is to make his way in the forest of the Scripture. Ps. 1:21. or the alternate ablative of securis. Jn. 5:13*." It is quite possible that this play on words was intended. Jï. cf.25 In Bonaventure's writings. 132:2*. etc. 90:5*. Eternal Art means the wisdom of God as existing in the Word and applying to creation.18-19. ibid. cf. or again. commandment. of all that He proposes to bring forth by His action ad extra. 33 34 35 36 37 38 39 40 Mt. 24:35. cf. Jb. Ps.. cutting through it with an axe and opening it out. prohibition. . 16:13. 2 Pt. 28:12. the perfect representative reason. Col 2:3. 1:3. 26 27 28 29 30 31 32 cf. Gn. 34:2*. of all that the Father can bring forth. ibid. cf. an axe. 4:2. meaning securely or safely. In this second sense. ibid. 5. The expression "narrative modes" seems to refer to all the modes or ways enumerated in the first paragraph: narration. and particularly. This list of attributes is given in § 2. As Bonaventure himself explains. 1 Tm." The terms suppositum or "supposit" and suppositio or "supposition" are used IN THE FIELD OF LOGIC to indicate with what content a word is used. and the technicality of the scholastic terms. The first mode of emanation. through nature. God is its efficient. It is called "generation" in regard to both Father and Son. and are therefore hyphenated. Breaking away from the policy expressed in the introduction to the first volume .but this being a summary of a much more extensive work. 42 43 44 45 46 47 In other words. It may also be called "begetting. comes about in the production of the Holy Spirit. The second mode of emanation. Bonaventure." so much is expressed in so few lines that it implies in the reader a much more complete understanding of the background than is available even to the cultivated mind of our time. whereas they are used separately in § 4 to indicate DISTINCT RELATIONS. "supposition" and "hypostasis. . chose to introduce in the description of the second method the intransitive term "procession" as the counterpart of "spiration. or an ABSTRACT IDEA (God is beyond the power of conceptual representation). comes about in the production of the Son. 48 The following paragraphs are perhaps the most difficult to translate and also the hardest to understand in the whole "Breviloquium. exemplary." for the Father begets and the Son is begotten. however. an individual PERSON (God is the author of creation). 6:3.41 The branches of this "intelligible cross" are represented by the vertical axis from height to depth. 1 Tm. cf. of Originators and Originated. Within His own being." The two usual obstacles are present. first concerning two terms. while the Holy Spirit is spirated. within which all things are contained. It might be called "spiration. respectively. the "Commentaries. 1:17." for the Father and the Son spirate.the density of the Latin language. it may be used as designating an ESSENCE (God is the only omnipotent being). and the horizontal axis from beginning to end. through the will. and final cause. for the Father engenders and the Son is engendered.not to provide explanations of the general principles of Scholastic Philosophy-we feel that a few explanatory footnotes are in order. formal." So the two terms "spiration" and "procession" represent here A SINGLE MODE OF EMANATION as seen from the viewpoints. to the concrete reality of what a thing is. the all-perfect and simple Being.On the other hand. and as such "becomes substantive" by representing implicitly all that the Father is: when we say "Our Father. etc.) cannot be predicated of God ADJECTIVELY. since it is understood to mean quae notio. "hypostasis" is used IN THE FIELD OF METAPHYSICS: it signifies the underlying subject within whom properties or qualities are found. which one." This is further explained in paragraph 5. relation (fatherhood. and Goodness as such (and not that He is One. all-pervading. But since the human mind cannot conceive God." we refer to the whole Person. but only a logical distinction due to the weakness of our intellect. etc. meaning that God is the supreme Being (and not has supreme Being). quae. the translation: "Five modes of assertion. which would imply the presence in God of accidents: they must BECOME SUBSTANTIVE. quod et quid. "to go over into substance. (which one) points to a determinate person. or the substance. fatherhood exists in the Father as an attribute of the Father. to the nature of what a thing is.feminine). to an indeterminate person. qui. quae (that which .). etc. and that He is the Creator as such (and not one who creates). and quid (what). Others may be predicated of two of the Persons. But in the light of our explanations. hypostasis. that which (feminine). and essence. When Christ speaks of His Father. or in ." is rendered as "to become substantive. everything else besides. in the singular in reference to one." literally. concept. Truth. etc. 51 The complete reasoning would read as follows: Some terms indicating relation may be predicated of one of the Persons only . good. whoever it may be.). serving as a development of the series of relative pronouns. qui (one who). etc. in whom properties are found. true. Furthermore.and only in the singular. Son.see below). etc. to the concept. we may see that quis. sonship." The meaning is that such attributes as substance (real being." Such transliteration of jargon would be meaningless. substance. But fatherhood refers also to the Son. or hypostasis. this also means that He is. Hypostasis differs from person merely in this: the person is determinate. in terms of person. The person means "this particular rational being in whom properties are found. quantity (immense. in which sense it is distinct from the Father and remains relation only. scilicet quis. ." Literally. or the essence. spirated.). that He is Immensity as such (and not immense). begotten. everything that is properly said of God must contain implicitly the fullness of His Being. and action (creating.). 49 "Transire in substantiam. as a whole. where this same series is found literally in the Latin text. True. Hence. and Good)." while the hypostasis means "that rational being. quod (that which).Father. that He is the very relation of Fatherhood or Sonship (and not related . 50 For instance. quality (one. so that when we say. one who." These explanations find their direct application in the translation of the most difficult sentence in this difficult passage: "Quinque modi dicendi. while the hypostasis is not. thing. loving. in fact. we can think of Him only in terms of distinct attributes between which there is no real distinction. that God is Goodness. otherwise there would be no distinction between Father and Son. redeeming. this means: "Five manners of speaking. for instance. He refers to Their relationship. and what. that He is Oneness. that which. " But the same term "Trinity" may be applied to God to indicate only the threefold interrelationship between the Persons: in this sense. e. 1: "Considering the distinction of names as being threefold." (I "Sent. in either the singular or the plural: for instance. within the Godhead. "Trinity" means "God. the Son PROCEEDS from the Father." d. or emanating as do the Son and the Holy Spirit. for such diversity presupposes a difference of essence between the beings spoken of.. 54 We should note carefully that when Bonaventure gives.the plural in reference to both: for instance. 4. a. that is. upon the fact of His trineness. the substantial]. 1. not substantially. 53 Some light may be obtained from a passage of Bonaventure's "Commentaries on the Sentences.. secundum modum essendi. the Son and the Holy Spirit PROCEED from the Father. It is true that.) Now. and wisdom to be the appropriated attribute of the Son. he is using these terms as substantive properties OF THE GODHEAD. by means of a logical distinction. not to modum essendi (the essential mode of being). but as a relation. And there is no possibility of attributing names to the Godhead according to this distinction. 22. 55 Bonaventure explains this series of names in I "Sent. Examples will show this point more clearly: "We adore the blessed Trinity" (substance). but if we consider goodness to be the appropriated attribute of the Holy Spirit and to designate Him alone. Hence. a difference between names applying to a being which exists of itself and other names applying to one which exists by accident. the difference between goodness and wisdom is merely in the order of reason. In this sense. Others again may be predicated of all three Persons. "It is in Trinity that the mystery of God's dynamic love is contained" (relationship). each in His proper way). and not as appropriated names of the Persons. all three Persons are related to one another. For all that is said of God is God Himself and His very substance. there is in reference to God but one method of predication [i. there is a difference between the names applied to the Godhead. it concerns either the substance or the . but to modos essendi sive emanandi (the variations . the difference existing between goodness and wisdom. in which case it implies all that God is. 52 The attribute "Trinity" may be predicated of God substantially (may "become substantive"). the Persons: and this would be an application of the first mode of distinction. the Father is related to the Son." where he is speaking of the names of God and goes on to explain: "One manner in which attributes may be predicated in different ways is based upon a difference in the mode of being. q. Bonaventure refers. while placing the emphasis. In this second sense. we may reduce them to the following division: every name of God is either literal or metaphorical. as an example of the third mode of distinction. in the present passage. says Bonaventure. then there is between these two terms as much difference as there is between the supposits.of the facts of either existing as does the Father.within a single mode of being . concl.. if literal." d. 22. it is predicated. dub. Here again the text is a summary of the "Commentaries. q. 1:32. in that He is man by reason of the assumed humanity. I. or common. were destined in their MANNER to represent the Holy Spirit because the dove represents purity and perfection. 14:23. and. Christ. ibid. both ceased to exist as soon as their function had been completed. being either appropriated. 4) literal names of the Persons in relation to time." Hence. But the Master (Peter Lombard) further develops this distinction. and appropriated (the Gift). which omits the metaphorical names. Richard of Middleton. cf. 5) literal names of the Persons in relation to eternity. but not a real dove or real flames. common or appropriated. according to the second mode of differing. 3) metaphorical names. 3) literal names of the Persons in relation to eternity. Considered in this particular instance and in their particular MANNER OF BEING. but they may do so in two ways. eternal or temporal. The meaning of "both in manner and origin" is this: the dove and the tongues of fire. because such difference is not in the order of reason. in relation to eternity (God). The sixfold division. 2) literal names of substance in relation to time (the Creator). He shares this opinion with Albert the Great. Peter of Tarentino. The difference between the names expressing either substance or Persons is not mentioned here. as the name Trinity. cf. the dove and the tongues of fire precisely represented the Holy Spirit because.Persons. but IN THE ORDER OF PREDICATION. Bonaventure believes that they were real bodily beings. the tongues of fire did not burn. cf. and fire. and common (the revealed Three). and common (the Trinity). in a sense. 56 57 58 59 60 That is. as the name Father. q. and in this sense there are six elements to the division. 2) literal names concerning the Persons. in Bonaventure's opinion. III. Another opinion . consists in this: 1) literal names of substance. Jn. 7) where the whole question is elaborated.that both dove and fire . Acts 2:3. 7). the warmth of love. a. in the sense that any name referring to the one substance may be related either to eternity or to time. Aquinas concludes that the dove was a genuine dove. they were destined to do so in their ORIGIN because their symbolical meaning was concreated with their essence. 43." so tightly condensed as to be in some points almost unintelligible without expansion. with Thomas Aquinas (S. Bonaventure explains that difference IN THE ORDER OF REASON applies to names which differ by being either literal or metaphorical. the threefold division consists in this: 1) literal names concerning the substance. furthermore. The personal names also may refer either to eternity or to time. although in another passage (S. 6) literal names of the Persons in relation to time. considered as general symbols. and appropriated (Wisdom) . 39. a. and. Ps. and "will of sign" is the same will considered objectively in its manifestations or signs. concl. EXECUTION. Augustine.. 64 This seems to contradict a statement made in the preceding paragraph: that God knows future things as future. who explains that they were offered to the senses for the sake of signifying something that was really present. or setting forth the pattern in an intelligible form. or purpose. the grace of God is taken away from him. 'De doctrina Christiana. or rational planning. 3. but that when man. EXPRESSION. and that an illusion would have been the equivalent of a fraud. Bonaventure considers God in the no-time of His eternal duration: and in that sense. 66 67 cf. 1. q. the act of exemplating in God may be understood to consist in four elements: IDEATION. 36:27. we should realize that. This does not mean that God suddenly ceases to protect man against sin.is disproved by Bonaventure. II. . and WILL OF SIGN. by an act of free will. Bonaventure is speaking as if God were considering the future from the viewpoint of man: in this sense." (I "Sent. "will of good-pleasure" is God's will as existing in Him subjectively. while. by which the exemplated object obtains its final perfection. so also 'will' is said of both the power of willing and what is willed. which serves as a visible sign . as it is not absurd to call 'understanding' both the power to understand and what is understood. footnote to page 49. decides to oppose God's will. or bringing about the realization of the pattern as planned.and a sign is something that makes something else come to mind when it offers itself to one of the senses (Cf. He presently knows future things as future.' 1:1) . as do the Father and the Son. But in paragraph six. Since the will of God is made known to us through what is willed. ordination toward its proper end. He is correctly said to see future things presently. 68 Rom.were an illusion . Humanly speaking.it follows that we divide the will of God into WILL OF GOOD-PLEASURE. However. 62 63 Cf. 11:33-36. a. 61 Meaning that the Holy Spirit does not beget or spirate any eternal Person.) Hence. in paragraph five. 45. overshadowing these three is the INTENTION. 65 The meaning of the expressions "will of good-pleasure" and "will of sign" becomes clear in the light of Bonaventure's own explanation: "Therefore." d. . later. 73 74 Gn. As will be noted later. for all we know. The wisdom of Bonaventure's position in these matters is clearly shown in a passage where. and of his belief that the material universe. when he speaks of the place occupied by the saints in heaven. by modern standards. chapters 3 and 5 below. he goes to great pains to avoid the pitfalls of astrology. It is understandable only in terms of his cosmology." (ibid. p. q. the expression status et complementum occurs several times. he concludes: "But this we will know better when we see it. in fine). In Bonaventure's writings. and will probably continue to improve as time goes on." a. I. for it is better to doubt piously than to make imprudent definitions. Our modern scientific vision is more accurate in many details. ORDER. it may at its best be almost as remote as this ancient poetry from an actual.. q. 1.. q. the condition of attained repose) indicates the ceasing of accidental motion. an artistically beautiful representation of order and harmony in the universe. 14. to the creature's conformity with the exemplary cause (secundum Deum. full vision and understanding of what time and space contain. Cf. will be rewarded at the end by ceasing to move and by receiving additional brilliance. is unaffected by his physical views. he concludes: "We might hold this third position as probable. 5) -"There is no repose except in the supreme Good. and applies also to the rational soul in the state of beatitude: Status ïîï est nisi in summo Bono (II "Sent. It is. 11:20. The picture he thus presents is not. conclusion) And. 1. This whole idea is based on the teachings of Aristotle. 1. after discussing the nature of the "waters" that are above the firmament. a scientific analysis of physical reality. none the less. The word status (static-ness." (II "Sent. 1. borrowed mainly from Aristotle.according to God). But we must give particular attention to this: not to assert anything as certain in matters that are actually uncertain. to the creature's ordination toward the final cause (propter Deum ." text. . 5. SPECIES. Bonaventure's theology." d. 70 71 Wis. and more particularly the "incorruptible" luminous bodies. II "Metaph.by the power of God). 1. 2. since nothing seems to oppose it. of course. Yet. a. 72 MODE (of being) refers to the creature's dependency upon the efficient cause (a Deo . ff. 1:1ff. a." The word complementum refers to the superadded brilliance or glory which both heavenly bodies and human souls receive in their final state.for God as an end).69 Bonaventure's description of the universe reflects the physical notions current in his time. Opposition. This whole theory is so remote from contemporary notions that it is hard to grasp. Here. 9. 84 85 Cf. the individuation is merely accidental. water (wet. Septuag. of "equality. our author yields completely to his trinitarian bent: he manages to cram the notion of triplicity eight times into a single grammatical sentence. 1:1-2. Gn. prologue. 18:1*. 79 80 81 82 83 2 Cor. prologue. 1:2." or fifth essence.75 76 77 78 Cf." at other times "quintessence. and is predominantly either active or passive. 1:14. each of which has its characteristic quality. not to the lower nature. and it is as such that they have an influence on physical bodies. animals cannot be divided at all (at least in the medieval conception). air (cold. and these differences result in interactions that depend on their active or passive quality. There is opposition between the elements because of their natural differences. active). therefore. In minerals. This reconciling element belongs. It is sometimes called "light." These elements constitute the lower nature.the other four essences being the elements themselves. They can be reconciled (brought together in harmony) only through the influence of an element which in itself is free from opposition because of its own perfection. These elements are: fire (hot. since any piece of rock may be broken into smaller pieces of rock of the same nature. earth (dry. but to the heavenly. passive). Gn. active). . Because the planets are heavenly bodies. cf. Ecclus. and the idea of dividing man is unthinkable. 5:1. means little more than "possibility of mutual active/passive action. Plants cannot be so easily divided: they would generally die. 9. Ecclus. Cf. The action of this heavenly power may lead to different degrees of harmony or. p. cf. as Bonaventure has it. p. The basic points are the following: All material beings are composed of the four elements. chapter 7. 18:1*. they participate in some way in this heavenly harmonious power of light or quintessence. Gn. passive)." which correspond more or less to our notion of individuation. he clearly states that in Him [Christ] dwells all the fullness of the Godhead bodily. 8:34 Two early codices contain the following explanation: The earth corresponds to touch." to which the Colossians seem to have given precedence even over Christ. in the act of creating. a. 1. air to hearing. the Wisdom of God. Gn. indicates the highest possible degree of knowledge. 88 89 Heb. in itself. (Cf. the footnote to the Confraternity translation confirms the opinion that St. which is mentioned later. which Bonaventure supports with a quotation from Denis Pseudo-Areopagite. II "Sent. (Jn. fire or vapor to smell. 2:4-23. Then he writes: Disarming the Principalities and Powers. where St. or Eternal Art. 145. and not undue belief in their action.brought about a corresponding progress in the rational illumination of the pure spirits and in their affective conversion to God. Every creature." which comprises the whole luminous nature with its spheres. 92 93 Gn. Although what St. while God alone is light." d.86 Bonaventure. leading them away in triumph by force of it [the cross]. not through angels. while the fifth essence or "quintessence.that is. water to taste. assumes that each of the seven days of creation . 87 KNOWLEDGE OF DUSK: that knowledge by which a rational being knows an object in itself through the species. and he continues by listing the benefits Christ has bestowed directly upon man. Paul referred to all spirits: "Through Him. 90 91 Jn. KNOWLEDGE OF FULL DAYLIGHT. 1:5) KNOWLEDGE OF DAWN: that knowledge by which a rational creature sees an object directly in the Word. 2:7. the "elements of the world. corresponding to the vision of God face to face.). . corresponds to the sense of sight. Although it might be said that this text refers only to evil spirits. Paul condemns there is the excessive worship of these beings. q. following Augustine. 1:28. (See p. 12. the production of each category of creatures and the final day of repose . 2). we may become partakers of the divine nature" (2 Pet. This idea of God's indirect action upon man through intermediate beings (pure spirits). that is.. and in Him who is the Head of all Principality and Power you have received. seems inconsistent with the Epistle to the Colossians. Paul condemns the worship of intermediate beings. 1:4). in the Second Person. is darkness. He displayed them openly. 1:14. There is here an amusing logical circle: Bonaventure states that the tempter was permitted to take a serpent's form because of its being a symbol of cunning and evil. 5:13. and also of those who claim it is entirely good. This results from extreme condensation of style. we must hold that. the execution as intelligible to the created intellect: God made it (Fecit). p. 8:16-20. We should supply some such transition as: "Now. to answer the objection of those who claim that free will is entirely evil. In Bonaventure's writings. 98 99 Gn. and § 2 in fine. 3:1. Ap. 10. 104 105 cf. he is quoting Augustine. 2:9*. "De Genesi ad litteram. cf. p. But he fails to realize that if all serpents suffer from this aspersion. 1:3ff. Ez. 29:46 and 31:48. and in itself. the first condition is universal. 4. 5. which is first said to be good. Here.. in the created mind. . the "concupiscible appetite" is that by which it tends toward the desirable object. the "irascible appetite" is that power by which the soul seeks to defend what it has and to overcome opposition in the obtaining of some desired object." 102 103 Gn. The classical Scholastic division of the powers of the soul into the irascible. 3:3. 2:17. 36:27. Gn. the third is moral. In the accounts of creation. 100 101 Cf. or the creature itself: And it was made (Factum est)." II.. the second is based on the nature of the rational soul. there are three phases: the planning in the eternal Art: Let it be (Fiat). it is mainly because the Bible teaches us that a serpent was responsible for the fall. and the end result. the concupiscible. Ps. and the rational is much easier to understand when the technical terms are replaced by others more familiar to the contemporary mind. IV. is now explained to be neither entirely evil nor entirely good. Accordingly. 71." (See volume I of present series. Freedom of the will.) In both instances. the creature may be known in three ways: in the eternal Art. the "rational appetite" is that by which it seeks to obtain . Bonaventure refers to this same triple biblical expression in his "Journey of the Mind to God.94 95 96 97 ibid. This statement was made. 2:16. Cf. He. Alexander of Hales. 3. and the INTELLECTIVE. an act motivated by pride.knowledge of the intelligible object. Gn. but teaches merely that "the first sin of the first man is transmitted to his . part II. ad 7) Thomas Aquinas does not make this distinction. 2:3. Meaning that disorder began with the highest faculty. in most of his writings on matters of sex. part II. Hence. Eph. 2:14. He thus avoids the mistake of several medieval and a few recent theologians who believe that original sin is sexual in essence. not by Augustine. page 101. Yet. not of the conjugal act as such. but of the lust attached to it. I7ff. ibid. 3:6. Ps. 106 107 108 109 cf. and not to be identified with it. 3:7. Gn. the AFFECTIVE. 110 111 112 113 114 115 cf." ("Quaestiones disputatae. preceding paragraphs. on the contrary. Bonaventure exposes the same theory elsewhere: "Original sin is a consequence." q. cf. he seems to imply that. and went down to disturb the harmony of the senses. although original sin was not sexual in essence. chapter 5. chapter 11. chapter 11. the will. The Church presently teaches that infants who die before baptism do enjoy perfect natural happiness." Bonaventure indicates that concupiscence of the flesh is a disorder consequent upon original sin. and spiritual in essence. the three powers could be more clearly called the AGGRESSIVE. clearly sees in it an act originating from the superior powers by which man is distinct from animal. In this he disagrees with his master. but by Fulgentius. 116 117 Cf. 24:10*. the sex relationship was essentially vitiated by it. 1 Tm. 1 Jn. a. 1. By saying that disorder "went down to the bottom. It is interesting to note that Bonaventure. II. however. arguing that the senses must be subject to reason as Eve was subject to Adam. 1:28. woman)." la Ïàå. See footnote p. 1:14-15. 1. it is excessive attention to temporal honors and glory. 14. p. it is the exaltation of self over neighbor. Pride. a. (Cf. Bonaventure's explanation considers envy in this secondary meaning. man). The repetition in our translation of the word "pride" as being the source of actual sin. a. there are nuances of meaning. 2). In the three cases. p. 2:16. 118 119 Jas. 1. and rationality "masculine" (rendered by vir." d. as a capital sin. and as a temptation of the world. 1. . or in the case of Luciferian pride. II "Sent. 120 121 122 Ecclus. The capital sin of ENVY implies two notions: resentment toward the neighbor on account of his success. q. 113. q. 2. as the source of actual sin. to equality with God.descendants by way of origin. following Gregory. applying this system. 125 126 Rom. 1 Jn. a.. q. is the general tendency to further one's immediate good through one's own means without consideration for the will of God. while Adam sinned through the "feminine" principle because he was more intent upon the sensual purpose than upon the act itself. Thomas Aquinas. 81. SLOTH is to be understood as lack of relish for spiritual goods and apathy in their pursuit. and also one of the temptations of the world (the pride of life) is justified by the use in the Latin text of the single word superbia." ("Summa theologica. one of the capital sins. Early theologians often called sensuality "feminine" (rendered here by mulier. seemingly concludes that Eve sinned through the "masculine" principle because she willed the act formally. 123 124 See footnote p. identifies this temptation of the world with the first capital sin. d. which he calls "vainglory. Scholastic and modern. see footnote on pages 271-272 of this volume. 10:15*. and inordinate desire for his goods. 71. II. thesis) For a fuller comment regarding teachings on this subject." thus reserving pride in its specific sense as the source of all sin. however. 24. knowledge. responsible for creation. but. elevated by the grace of Christ. 1:14. Bonaventure changes to the order of succession in time." a. corresponding to imitation. After quoting Augustine. Ps. This means that the created soul of Christ acted. 1-2. 135 136 137 Jn. the body of Christ was brought to completion gradually. 139 140 138 cf. 94). but as a fitting intermediary. Jn. and imitation. Bonaventure provides the metaphysical foundation for the difficulty of the work of restoration. Tm. 1:3. 2:5. but it was revived in the works of the Gnostics and condemned again by the Church. 1:17. 3. From the order of the Persons of the Trinity (Father/power. knowledge. St. love. In III "Sent. The angels properly so called are not saved by men. Phil.. Col. 14. as Bonaventure explains. not as a necessary bond between the Divinity and the flesh. 1:17. men. Holy Spirit/ goodness. Paul strongly opposed such a notion (see footnote to p. however. 24:10* cf. below God but above man. The idea that a created being could have acted in some way for the salvation of mankind seems strange to the modern mind. 2:7. Son/wisdom. and love). 132 133 134 cf. q. constitute in a sense a tenth angelic choir. Bonaventure gives the explanation 1) that as regards its bulk.127 128 129 130 131 Mt. a secondary being. but 2) that as regards the formation and 141 . 12:32. Phil 2:7. Jn. It is. 1:20. but an echo of the Platonic notion of the Demiurge. God's power would not be restricted to the successive action of nature. Mk. The play on the word "Mediator. . 16. seems to be a better reading. it was perfect from the instant of conception: A) because it was fitting that Christ possess THE WHOLE of human nature from the beginning. 11:9.2l:9. 19. B) because. 153 cf. 83:8* See footnote. I Cor. 6:15. Rom. See footnote p. but would act instantly. 142 143 144 Gal. cf. 145 146 147 148 149 150 151 152 Phil 3:14. 5. 9:5. and C) because as soon as Mary gave her consent. in this miraculous event. where a tiny. 174. These notions coincide with many medieval representations of the Annunciation. Num. is definitely weak. Several codices have sacramenta. since Christ is fundamentally the Mediator between God and men." interpreted here as one who came between two groups of men. Mt. perfectly formed human being (homunculus) is shown coming down upon a beam toward the Virgin Mary. the Child is beyond infancy. but. which. sacraments.distinction of its members. Jn. page 174.) Byzantine icons of the Mother of God (Theotokos) have the Child in a circle representing the womb. Ps. in the light of the second paragraph of present chapter and of the first paragraph of chapter 10. for instance. (See. 32:25. 4:4. several French editions of the "Book of Hours" and the Flemish "Merode Altarpiece" recently acquired by the New York Metropolitan Museum for the Cloisters. 1:14. she became the Mother of the whole Christ. probably by the same theological reasoning. 26:22. we should realize that each opposition is a development of the last term of the preceding pair. "the robe of immortality. The words in small capitals indicate the five ways in which Christ is able to know." "understood. See footnote p. and living on earth." cf. The first two methods of knowledge consider Christ in His eternity. In the order of nature. 3:24. 5:8. 7. He is both in the state of beatific vision. 26:39. He is under the influence of both grace and nature. the possessor or embracer. As living on earth. conclusion. As explained in "Quaestiones de scientia Christi. Ps." q. 166 Mt. stola. The term viator. and therefore the verbs are in the present tense: "has. this refers to the "possibles. so that the schematical pattern appears thus: Christ is both God and Man." and "perceived. and therefore the verbs are in the past tense: "knew. the brackets show their logical relationship. 15:2. As Man. is contrasted here with comprehensor. 2:5. Rom." potentially infinite in number." and "grasps"." 159 160 161 162 163 164 165 In the Latin. the wayfarer or pilgrim. 156 157 158 155 154 Heb. which the created soul of Christ knew only by an act that EXCEEDED the natural powers of such a soul. . 26:39. Is. He knows through the intellect and through the senses. 161. Mt.In order to understand how this series of oppositions introduces the explanation that follows. the last three consider Him in His historical humanity. expressing the state of one who enjoys the beatific vision. 1 Tm. he believes that all the sacraments of the New Law were prefigured in the Old. not that all souls in the state of mortal sin were restored to the state of grace. ibid. 3:16. circumcision. then. delivered the souls of those who were justified "through living faith" as such. which we may assume to be purification. IV "Sent. Is. Confirmation. Such expressions as "through living faith or through the sacraments of faith" may sound very good but certainly convey no clear meaning: hence a mere verbal transposition is insufficient. 2).. There seems to be no reference here to salvation outside of the Church. a. although imperfect. or through "the sacraments of faith. Gn. q. ibid. 53:12. a. a. 1 Cor.." d. 8:32. 1). 26. were effective to a certain point (cf. 2." For note on limbo. see p. This refers obviously. 1. a. Bonaventure himself explains that the sacrament of faith par excellence is Baptism (cf. and the rites of Passover. not to the souls of the damned. or to "baptism of desire. and the Holy Eucharist. ibid. by going down to hell. 29. if not accompanied by an explanatory note. q.167 168 169 170 171 172 173 Lk. 3:24. 8. but that restoration to grace was offered by Christ to all the sinful souls who would repent and make use of His merits. Furthermore. 15:54. 176 177 175 174 Ps. There is here a classic instance of the difficulties of translating medieval Latin into English. cf." Baptism.. he also lists as sacraments of faith Confirmation (cf. 1. q. Again. d. 2:7. 1 Jn. and Holy Eucharist (cf.. 175. Rom. . Phil. d. 67:19*. but to the souls of the just who were awaiting the merits of Christ and the opening by Him of the gates of heaven. or their Old Law prefigurations. q. 2. 22:42. this means. and that these prefigurations. 1). 3). 2. Christ. 12:8-11. conforms to God. The inpouring of grace is a Deo. This corresponds to what modern theologians would call actual grace. 15:4. When medieval writers indicate that created goods cannot be the object of fruitio. Mt.11:8. the rational faculties. Meritum digni is a disposition toward something essentially required by the nature of the subject. but on God's benevolence alone. and has God as an end. by which the soul is an image of God. and restored to meriting the reward since they are now fit to enjoy GOD AS AN END. Gn.178 179 180 181 182 183 1 Cor. Lk. not on any right. 71. Hence. meaning that grace is brought forth by God. meritum digni. Ps. . not that they cannot be enjoyed. but remains short of its perfect fulfillment. cf. Meritum congrui is a disposition toward something that fits the nature of the subject. as sources of absolute delight. It applies to an individual act and disappears with the completion of this act. and meritum condigni. It is founded on natural justice. Ap. 22:1. It is founded. 1 Cor. fruitio means the enjoyment of a good as an absolute end. 15:2*. secundum Deum. cf. will be restored to their former perfection as they were originally BROUGHT FORTH BY GOD. See footnote p. restored to righteousness since they now CONFORM TO GOD. Bonaventure has indicated here three categories of merit: meritum congrui. and is A JUST TITLE (to a reward). Jas. whereas sanctifying grace remains as a state. 186 187 188 185 184 cf. they mean. and hence is not a merit properly so called. but AN APPROPRIATE FOUNDATION (for a favor). 15:1*. 7:7. In scholastic writings. and propter Deum. but that they cannot be sought finaliter. 1:17. fortitude/ sloth. The fact that Bonaventure did not draw this final parallelism shows precisely at which point he refuses to submit to an artificial frame. However. the Latin has obliquitates vitiorum. but to all the future acts of a life influenced by sanctifying grace. The reader would expect instead. it cannot exist without a form. all the other virtues continue to exist formlessly. justice/envy. in the preceding chapter dealing with the habits of the virtues. Having failed to link the vices with the virtues which specifically oppose them. 1 Cor.Meritum condigni is a disposition toward something completely fulfilling the subject. then. 194 195 196 See footnote p. even he who is so subtle in discovering relationships between opposing series seems to have despaired of finding a logical link between the seven virtues and the seven vices. prudence/anger. in both places. 197 198 See footnote p. are overcome by the habits of the virtues. Bonaventure does not refer here to any particular act (for such are performed with the assistance of actual grace). as one would have expected from Bonaventure. he might.have gone on to establish the following relationships (the first pair of which seems hard to conciliate): faith/ gluttony. It is founded on divine justice. temperance/pride. 191 192 193 Rom. which had been related to the gifts (and not mentioned again). . 113. after a mortal sin has been committed. cl. As explained in paragraph 6 below. 4:7. Both here and in the beginning of the next paragraph. Apparently. In other words. since charity itself is the form of all virtues. in the sense that God always remains faithful to His promises. 2:5. hope/covetousness. the deviations of the vices. Since he parallels virtues with gifts in § 5. which. 11:2-3*. Phil 2:15. 113. It is. by eliminating the middle term . these virtues are nowhere paired with opposite vices. 9:16. but charity disappears completely. 189 190 1 Tm. he now links them with the gifts.gifts . impedimenta symptomatum. the difficulties of the after-effects. charity/lust. AN ABSOLUTE RIGHT (to a reward). Is. as indicated in this same paragraph. This last stage. beatitudes. Septuagint: In building the ark thou shall narrow the breadth and finish it above at a cubit. states that it is wisdom which helps in overcoming lust. however. etc. in Bonaventure's mind. that is. (Cf. however. they reduce the beatitudes from eight to seven by a trick of logic in order to make them conform and compare with the sevenfold series of the virtues. represents contemplation rising from a broad platform of knowledge to the understanding of the oneness of God. . because of the medieval obsession with the symbolism of numbers and the scholastic fondness for symmetrical developments. 36. Bonaventure's philosophy is basically Platonic and Augustinian. in the writings of our author. or capital sins.There is here an apparent lack of logic.. illumination. is always preceded by what he calls the "hierarchizing of the soul". is not mystical union (which begins only beyond this point) but is the summit of the natural operation of the mind." In a play on the word "arcanum. In the terminology of Bonaventure. Yet. 200 201 199 Wis. above. (Thomson-Muses translation. The reason seems weak: the beatitudes are seven in number when considered in the order of gradation. gifts of the Holy Spirit. Bonaventure. III "Sent. and not eight. again. closed) contemplation is likened to the "ark" of Noe. " . Contemplation is merely the highest level of intellectual activity by which the mind beholds the truth. broad at the bottom but only one cubit wide at the top. Mt. These same authors do admit. the word "contemplation" does not have any connotation of a supernatural activity. Augustine. This intellectual contemplation. 203 204 205 202 cf. and the suffering of persecution for the sake of justice being an annex or introduction to this highest state. q. Cf. its setting in order by way of purgation. for in paragraph 3. quoted with permission. and others before Bonaventure had held that there were seven. and union (perfection). this natural contemplation of the truth is the contemplation of something innate and absolute that is not founded upon sense experience.." d. Hugh of St. 5:3ff.) 206 Cf. as it would have in the present. et sic arcanum contemplationis a lato consummatur quasi in cubito. secret.. vices. of increasingly high level. Gn. that is. pairing the gifts with the capital sins." (hidden.7:11.) This. 1. 1:79. 6:15-16. Victor. Lk. the supreme level being peace. The Falcons' Wing Press. Since. scho. that in the order of essence the beatitudes are eight in number. 20:28. 41:1. Ps. 1 Tm. Ps. Jn. 19:21. Mt. Prv. 1 Pt. cf. 3 Kgs. 215 216 217 218 219 220 221 222 223 224 225 cf. 6:10.5:22f. Osee 6:6*. 1+2 + 3 + 4 + 6 amount to 16. Ps. 5:16. Ct. 1:14. The number 12 is called a "number of abundance" because the sum of its possible multiples amounts to more than itself. 1:12. 28:12. 1:3*. Mt. Indeed. Gal. 5:22f. Phil 4:7. 1:1. Gal. 1 Jn. cf. 24:10*. Gn. Jn. 9:13.207 208 209 210 211 212 213 214 cf. Ct. 12:7. cf. cf. . 138:11. 10:18. 13:1. 2:4). 1:1. Cornelius a Lapide. in Bonaventure's mind.Ap. 207.is no more than a pious legend which began in the sixth century and was perpetuated by later religious writers. 22:40. the understanding of truth "as it exists in its own proper nature" constitutes the reward of the fatherland. they were included in the category "neighbors. Concerning the supposed authorship of each individual apostle. Mt. Heb." They are certainly included among the "other beings which through Him are made fit for beatitude. not an altar. But the attribution of actual authorship to the twelve apostles .each apostle being supposedly the author of one article . 232 233 cf. Bonaventure seems to oppose the "live" stone to the "dead" boulders taken up from the riverbed in the Old Testament story. Perhaps.226 227 cf. see footnote p.2:17. "Commentaria. but a monument at the site where the Twelve Tribes had passed the Jordan. 22:40. 1:31. This enumeration omits the created pure spirits. 10:5. meaning a stone or gem taken from the bedrock and cut to fitting shape (cf. The Latin has lapidem vivum. in Bonaventure's mind. Àð. The reason why "the reward of the fatherland" is mentioned here before "the merit of the way" is that. 1:3. Gn." 238 cf. a live stone. these boulders were used to erect. 234 235 236 237 cf. There seems to be no doubt about the substance of the Creed being of apostolic origin. This apparently refers to the species of the Holy Eucharist. Incidentally. Mt. cf. . Jn. 4:2ff. 228 229 230 231 2 Cor. 16. 1:13. Jos." in Pt. whereas the understanding of truth "as it exists in the assumed humanity of Christ" constitutes the merit of the way. cf. The charismatic favors .are not mentioned in the development that follows. 1 Jn. Ex. Mt. Acts l5:10.and furthermore. 3:6. Mt. cf. chapter 8. cf. Meaning dutiful and reverential love. cf.whose number has been contracted here from nine to seven . 11:30. 17:22ff. Gal. . 15:28. 2:16. This is more understandable than that they should have been mentioned at all.239 240 241 242 243 244 245 246 247 248 249 250 251 Jn. Ex. Jas. 8:15. Ps. 19:21. This is a surprisingly negative and limited view of the sacraments on the part of an author so generally ample and positive in his interpretations. 31:18. cf. 1:17. 31:18. 255 This implies both historical variations and numerical variety. 1 Cor. their inclusion would have ruined the sevenfold pattern by adding an eighth category to the series. 252 253 254 See part VII. 8:26. Rom. 118:164. They are not conditions of salvation . 4:24. 2 Cor. Rom. cf. 1:24. Jn. that He received it not in rem (in the thing itself). 14:6. not of the real presence of Christ in the Eucharist. 260 261 262 Ct. 5:32*. On the Length of Holy Scripture. As Bonaventure explains below. IV "Sent. 1 Cor. a. those who come unworthily are deprived. and that the reason for his receiving the Eucharist at all was to induce the disciples to partake after Him of this astounding Food and Drink. to say the least. page 8. seems artificial. but we should remember that Bonaventure is considering the sacraments under their remedial aspect. q. but without union in the Mystical Body. See Prologue (2). particularly footnote p. 9:15. the remedial is not the sole effect. . it may be said that there existed. q. Eph. 9.) 265 266 Jn. 1:17." 267 268 ibid.. 1.256 257 258 259 cf. Bonaventure believes in the existence of sacraments in the Old Testament. 6:10. prefiguring those in the New. He makes this point very clear in IV "Sent.. 271. It is unthinkable that Christ would have received in fact His own Body and Blood. The last three examples may appear to us as actually inaccurate in their excessively negative approach. before the incarnation. Bonaventure answers this objection by stating that. conclusio. Once again. Heb. 1:14. we place increasing stress on the transforming and elevating union brought about by the reception of the Body and Blood of Christ. To us. 263 264 cf. 1. we have here an example of a systematic parallelism which. 2. as occurred in Baptism. 4. (Cf. Such a view of the sacrament of Matrimony seems characteristic of most Scholastics. but of the healing effect of that presence. See chapter 13. conclusion: "The wicked really partake of the Body of Christ. sacramental graces corresponding to penance and procreation. In that sense." a. Christ received the Eucharist "sacramentally" but not "spiritually"." d. . page 239. cf. On the other hand. 3:5. one man's sin might hamper the salvation of another. 274 275 cf. 12:24f. in fact. 3:13. cf. . Jn. but to the recipients. . 1:9. In the case of sacraments requiring Orders. This should read: Baptism. the explanation that follows seems to apply. the sin of one man will. 10:2-12. 16:15. cf. but of the ministers. 6:13. Acts 1:5. cf. Mk.4:17. not to the recipients. Orders. cf. 1:9. he refers to those who disagree on matters of dogma but who fully believe in the seven sacraments. not of the recipients. as explained at the end of the first paragraph. Mt.Mt3:13. there seems to be no clue to indicate the meaning of the phrase itself. 19:13. Mt.. Mk. Jn. not to the ministers. to the spiritual state. for Bonaventure writes later: "If the administration of the sacraments were reserved to the virtuous . We have here just one more example of Bonaventure's condensed style which takes much for granted in the mind of the reader. we should not confuse them with members of many sects of our times who reject most of the sacraments and have no valid Orders. for this is the teaching of the Church since its early days. Mk. Mk. A further difficulty concerns the phrase "those within the Church or outside it. 22:14:20. it seems again that "those within the Church and those without" refers." The logical sequence would seem to indicate that this refers. Holy Eucharist. 20:22f. 26." Furthermore. Jn.11:24f. 1 Cor. 28:19. 11:23-25. he refers to those heretics who possess valid Orders. When Bonaventure writes in the following sentence that the "heretical" may be the ministers of valid sacraments. But if the effect of sacraments conferred by "those without" is suspended." The explanation of all this may be hidden somewhere in the depths of the Commentaries." or "both the faithful and the heretical"? In the development of this point.269 270 271 272 273 cf. Mk." he could not possibly mean "the .26-29. cf. 28:19. Hence.Mt. Lk. Jn. Mt. "hamper the salvation of another. it has not been found. Lk. 22:19. Bonaventure certainly knew that the parties to a marriage are the ministers of the sacrament of matrimony. 1 Cor. Does it mean "Both those in the state of grace and those in the state of mortal sin. cf. cf. while the priest is a witness conferring a sacramental blessing. 14:22-25. but to the ministers. 2:1ff. 276 When Bonaventure writes here "the dignity of order. so far. 243. the present division into three categories seems artificially made up for the sake of symmetry. 8:12. 73:12. Mt. Likewise. Mt. Mk." since he is referring to the ministers of the sacraments. The word "Amen" is not found in present-day rituals. "as being least. cf. Hence. 19:5. I6:18f. priest.244. It seems surprising that Bonaventure should here disregard the fact that the vital function of Orders is to give the powers of consecration and absolution to the ordained. 15:4. Acts 2:38. since the first and fundamental sacrament. pp. 277 278 Ps. we have "the order of dignity" (see page 239). cf. cf. Gn.relative dignity of sacramental Orders.. See Bonaventure's own text. is relegated to the last category. 12:30. . 16. See footnote to page 200. It is possible also that "the dignity of order" is merely an erroneous transposition. 284 285 286 287 288 289 290 283 cf. 279 280 281 282 Eccl 9:1. for in the development. The greatest sacrament being undoubtedly the Holy Eucharist.10:48. 28:19. Baptism. ibid. 1 Cot. The word "Amen" is not found in present-day rituals. "the dignity of order" should be understood to mean the relative rank of bishop. 10ff. Col 1:13. cf. including laymen who are not ordained. 2:8 cf. This strict division indicates that the notion of the lay apostolate was entirely foreign to the medieval mind." there is no way in which the stated order could be accepted. and layman. By "matter" Bonaventure means here: that which is effected within the framework of identical circumstances. cf. . Mt. 2. since the reception is dependent upon the conferring. cf. not in an imposition of hands. Since Confirmation does not absolutely require a rational act on the part of the recipient. which pertains to the priest. blood is taken to be the seat of life. As the author explains in paragraph 5 below.. since its matter is oil consecrated by the bishop. As so often happens with the "Breviloquium. being "capable of venial sin. 294 295 1 Cor." this dense passage is a summary of a complete article of the "Commentaries on the Sentences. reserved to the bishop. 1:5. 11:29." as in the development which follows. The order should have been "conferred and received.. 1 Cor." and implies the following line of thought: Extreme Unction would seem to be reserved to the bishop. 296 297 The rules for the administration of Extreme Unction are at present slightly different. indicates that Extreme Unction also procures the remission of mortal sins when the sinner had at least imperfect contrition before falling into unconsciousness. Heb. However: 1) unlike Confirmation. Bonaventure mentions no age limit. 300 301 Jas. This is My blood. it is generally administered to infants immediately after Baptism. 3) some authors claim that it may be administered by simple laymen: this.291 292 293 1 Òò. cf. In the Oriental Rite. in ancient writings. Bonaventure is not denying the fullness of the sacrifice of the incarnate Word. 302 . 11:29. 2) since there is the risk of not obtaining immediately the service of a bishop. 1:9. and not vice versa. . but merely employing the words of the institution of the Sacrament: "This is My body. however. in fact. ''adults" should be understood as meaning those who have attained the age of reason. it consists. and the sacrifice of blood means the complete sacrifice of life. ." Furthermore. is not the case. its administration is entrusted to all priests. Question 446. . 1:21. By restricting the offering to the body and blood of Christ. 5:15. 2:5. The Revised Baltimore Catechism No. but in an act of healing. it may be conferred upon infants. for unconsecrated hands should not touch the holy oil." 298 299 1 Tm. 201. 307 308 cf. 309 310 "Consummated as a single Order" is again reminiscent of the Ark of Noe. IV.. were content to base their opinion on such writers as Basil. conclusion. in this matter.) The list of impediments is slightly different since the Council of Trent. were not always immune to the Manichean notion of the wickedness of the flesh and goodness of the spirit. He is in accord with many Scholastics who. This implies no formal pairing. 1:5*. 1." d. Bonaventure's list is expressed in Latin verse. but merely an indication of a general parallelism. In this whole passage. after the fall. that of enlightenment. Alexander of Hales and Duns Scotus. and the Deacon. a. chapters 9f. on the . the Acolyte. In his "Commentaries. Gregory. part II. Augustine." Bonaventure himself admits that such a division is artificial since it corresponds to no intrinsic characteristic of the different minor Orders. 305 306 304 303 cf. and the objective quality of being set apart . Ps. chapter 1. These Fathers were mainly concerned with protecting the chastity of religious novices. there was something intrinsically evil in the union of the sexes and even more in the pleasure attached to it. each to each. See part I. both being seven in number and both rising to a culmination: the sacramental grace. 28. part III. and the Orders. while "words concerning the present" refers to marriage. 10:l8ff.. the Sub-deacon. 15:5. Cf. to the Holy Eucharist. to the priesthood. to the Reader. q. and in their eagerness to adduce every possible argument in defense of their position. and the Exorcist. the Latin has sometimes "discretio" and at other times "distinctio. The preparatory state of psalmody no longer exists. footnote p. Note also that this condition is the first to be developed below. The expression "words concerning the future" refers to betrothal. 1.Canon Law prescribes tonsure where it is not in contrast with local customs. The function of cleansing is attributed to the Porter." Of the two possible interpretations of each word . of the seven sacramental graces dispensed by the ordained priest and the seven stages of Orders.the latter alone is retained. (Cf. Several passages of Bonaventure's writings indicate his belief that. 3 Kgs. 312 313 314 311 Ecclus. "Sent. chapter 1. and Anselm.the subjective capacity of right judgment. "breach of public honesty. no. Cf. The last impediment.-12. 16:27. Mt. Their general conclusion is: "It seems that such (Bonaventure's) teachings are consistent with the doctrines of the Fathers and of the Scholastics concerning the use of Matrimony . 2." merely means that for one who is betrothed it is against justice and decency to marry a first degree relative of his or her affianced as long as the betrothal agreement holds.22.for instance. scholion. The expression "distortion of the divine image" as referring to venial sin means a slight disordering of the soul in regard to its proper end. 19:16. Ap. through our Lord Jesus Christ." (IV "Sent." vol. differs in wording from the usual forms of the Creed. 13:12. 1. Genicot and Salsmans. 19:6." d. The expression "union of the sexes" means here that a consummated marriage gives rise to impediments as regards the spouse's blood relations. good in itself. 31. It is they who point to the dissenting voices indicated above. 2 Cor. Even in some modern manuals of high reputation . q.) 315 316 Mt. and its abuses brought about by concupiscence. 1 Cor. 2. cf. Mt. 25:3lff.the distinction is not made. the word "concupiscentia" standing for both lawful sexual desire and its sinful distortions. and corresponds to affinity. venial sin does not deprive the soul of sanctifying grace. that concupiscence must be both satisfied and healed. According to the Baltimore Catechism. 5:10.. 497. . The Quaracchi editors are well aware of this.other hand.doctrines which are somewhat more severe than those now currently taught. seem to be the chief early theologians to make a clear distinction between the sexual act. "Institutiones Theologiae Moralis. The statement that God the Father shall judge. Ap. 319 320 321 322 323 324 cf. a. 317 318 cf. This lack of distinction necessarily leads to the contradictory statements which follow. The teaching of those whose main purpose is to extinguish the flame of passion cannot be considered the best source for a balanced study of the ethics of sex. 13:8 etc. Mt. encompassing the centuries during which men had lived on earth. for that.meaning the sun. as soon as time comes to an end. 2:5. 2. This does not contradict the statement made in paragraph 2 above. have a specific value applicable principally to the chosen beneficiary. Bonaventure links distortion and purification. "The City of God. The Quaracchi editors seem to forget that Bonaventure attributes this sentence to Augustine. 327 328 329 330 326 325 cf. under the topic "Sin"). q. then. Mt. 11:20. . The light of the moon will be like that of the sun and the light of the sun will be seven times greater). 47. may reach the perfection of immobility. n. As to other souls. their remaining debts.7:31. 24:29. 333 334 335 cf. the intense pains of purgatory remove their clear awareness that they are not in hell.Wis. incorruptible by nature and thus eternal.5:17." The idea is that. 24:29. Lk.. Wis. Spiritual goods in general are not diminished by being portioned out. Bonaventure believed that the "bodies of the universe". that "they may at times be unaware of it. and other heavenly bodies which he thought to be incorruptible . the heavenly bodies. 7:1ff.would be rewarded first by receiving added brilliance and glory (which theory is based on Isaias 30:26." chapter 20. The idea seems to be that their motion had been the measure of time. moon. Gn. 21:26. lesser or greater. 1. indicating his belief that venial sin brings about some kind of stain. a. 331 332 cf. 3:6ff. thus. cf. by receiving repose (see paragraph 7. Mt. 2 Pt. cf. Suffrages. Catholic Encyclopedia. by depriving the souls of the consciousness of the place in which they are.In the development of this thought in the same paragraph. 4. however. act as proportionate barriers to the full operation of the suffrages. the motion of the heavenly bodies must cease." d. producing in them any fear that they might be there. Now that the number of the elect is completed. 1 Cor. below). ibid. This does not seem to accord with contemporary thought (cf. See IV "Sent.. without. 14:10. cf. Wis. cf. part I. 3:12ff. 21:18.5:29. and to His physical stature. fire is considered both as a means of destruction and as a source of life. 4:13. Lk. 13:12. 132:2*. 4:13. Ap. Soph. cf. Ap. Bonaventure seems to interpret this passage in a sense that would make it refer to the physical age of Christ at the time of His resurrection. 2 Tm. 14:11. Rom. part IV. 343 344 345 346 347 348 349 350 351 352 353 354 cf. cf. 1:20. In ancient imagery. 9:43ff. Eph. See above. The "fullness of Christ. Ap. 1 Cor.336 337 338 339 340 341 342 Eph. chapter 6. cf.2:13. 1:12. Ps. Cf.26. .Jn. 14:11. 5. I Cor. chapters 8ff. Mk. Mt. 5:20." (pleroma) is generally understood in a mystical scnse. Ps. 5:15. 36:39. 13:43. 2:9. 12:26. 1 Cor. ibid. cf.10:34. p. 303. cf. ibid. 15:44. 8:17. 22:37. 25:21. 16:24. cf. Mt. Ps. footnote p. 12:3. 16:15*. cf. cf. 113. 81:6. ibid 5:9. 2:9. Wis. Jn. The Latin word "salus" means both salvation and health. ibid. also text. Mt. 1 COR. 1 Cor.. Cf. ibid. Mt. . Cf. 1 Cor. cf.355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 cf. ibid. Rom. 35:9*. Dn. Jn. 12:4ff. 22:30. " I." (See Vol. text. Augustine. 14. 6:7." VI. text. This citation from Anselm is used. . "De doctrina Christiana. 1:5. to come. Cf. I of present series) and of the "Soliloquium. Cf." II. iii iv v vi vii viii ix x xi xii xiii xiv xv Cf. with some variations. 24. 15." on Psalm 61:12. Mt. "Analytica posteriora." VI. Augustine." 17. 13:23. 1:25.. Cf. "De doctrina Christiana. Augustine.374 375 376 cf. "Ethica.. III. "De Genesi contra Manichaeos. "Metaphysica.) i ii Cf." I. 10:14ff. "Physica." I. Augustine. "Epistolae." 138. "Contra Adimantum. 23:35." II. "De Genesi ad litteram. "De utilitate credendi." III. Augustine.." II. and II. 25:21.2. 41:62f. "Analytica posteriora. Cf. "Stromata. ibid.. Aristotle. Cf. 9:14ff. ibid. also. Aristotle. Aristotle. 3." 55." 11:25. text. and "Epistolae. Cf. at the end of "The Perfection of Life" (See Vol." 11:21. 7. Rom. Aristotle. and "Metaphysica. 1ff. Cf. "Glossa ordinaria. Cf. Aristotle.." II. Augustine. Clement of Alexandria. 2. 1ff. Augustine. Aristotle. 1-2. q. a. Cf. 1. p. Cf. 5. cf. Cf. 1. 2. 6. xxix xxx xxxi xxxii xxxiii Cf. 1ff. Cf. 1. 1. and d. 3. 2. d. 31. 10. q. 24. I "Sent." d. xviii Concerning the two emanations and three hypostases. 1.. 30.xvi xvii Augustine. p. d.. and d. Cf. a. 22. q. loc. 23. a. a. cf. d. 15.. p. d. xix xx xxi xxii xxiii xxiv xxv xxvi xxvii xxviii q. 4. dub. q. 2. 1.. 25. a. 4. Cf. II. ibid. ibid. 25. q. Boethius. Cf. notions. 7:10. d. 2. and d. I. q.. Bonaventure. q. cit.. 5. 1ff. and d. ad 3. q. and d. 23. Cf. d. p.. ibid. I. q. II.. 28. d. d. 22. q. a. "De praedicamentis". ibid. p. 27. Cf. cit. 27. 22. p. q. 3. Cf. and properties. q. ad 5. 5. q. particularly ad 4. 34.. 1f. q. 26. 2. q. 16. q. d. Cf. 1. ibid. 1. 14. q. d. Cf. 27. 3.. Bonaventure. 26. a. Cf. II. 4. 21. d." 4ff. dub. a. d. ibid. 4:6. "De Trinitate... also. I "Sententiarum. 33.. ibid. d. q. Boethius. Cf. ibid.. 1ff. ibid. Bonaventure. 1. 3. 1. 2. p. 9. and d. I. ad 1-3." XV. 2. ibid. 18. d. q. d. a. . q. d. ibid. q. 1ff. q. II. d. and d. 33. a. 2. ibid. I "Sent. 1f. 3. dub. 1. 26. and d. concerning relationships. ibid. 1-3. "De Trinitate.. op... 10. 1. and d. 37.. d." d. q.. 3. q." d. cf. d. 2. and d. 31. ibid. q. 1 and 2. " XI. IV. "De Trinitate. I. ibid. q. 36. and d. 2. 16. q. I "Sent. ibid. I.." 5. 2. d.. Cf. Anselm. text. I "Sent. 28. and "De fide Trinitatis. "De doctrina Christiana. q. Cf. q.." II. 39. ibid. a. Augustine. II. d. "De Trinitate. Victor. Bonaventure. p. 1. q. Augustine. xxxviii xxxix xl xli xlii Hilarion. 14. "Metaphysica. Augustine. Cf. Bonaventure. a. "Magnorum moralium. and d. d.." II." d." d.. . "De civitate Dei.." I. 3. "Physica. Cf. a. 5:8. I. xliii xliv Aristotle. xlv xlvi Richard of St. q. also. 2. d. Cf. 36.. 1. 15." I.. "De vera religione. Cf. 43. 1-4. 1." VI. 31. xlvii xlviii xlix l li Cf. 1. ibid. dub. p. dub. p. 3f. I." d. d. 42 and d. a. q. 20." III. 1. cf. q. Cf. 35.. 3. a. 3. 2. 3. Bonaventure. d. 4. 31. 37. "Cur Deus homo. ibid. II "Sent. 5:5. d. p. text. 2. 15. Cf.. II. II. I "Sent. 18. q." 7:13. and I. 3. I. 1. q. 43... Cf. Bonaventure... 1-3.xxxiv xxxv xxxvi xxxvii Cf. p. IV. a. 3-4. d. 1-3. 35." I. 38-42. d. q. d. and V. a. ibid. 1ff." II.. II. 27." 2f. ibid. 3. dub. 1. and "De Trinitate." d. 3. a." VI. "Ethica. and d. Cf. 31. q. 2. 34. Cf. ibid. p. q. 10:12. p. 3. "De Trinitate. ibid. d. d. and d. "Proslogium. a. and d. Augustine. 2f.. Augustine." 99:25.. and a. p. p. and dub... 1. a. 1. "De civitate Dei. a. 1." III. 2. a. Augustine. 1. 6. q. ibid. 1. 41. a.. lxv lxvi Cf.. lxvii lxviii lxix lxx Cf. a. Bonaventure. II. I. Cf. q. II. Cf. Augustine." d. 1. d. a. lvii lviii lix lx lxi lxii lxiii lxiv Cf. Aristotle. q. text. q.. Cf. and d. 2. 2. 1.. 7. 1ff." 9-11. I "Sent. q. d. Cf. 4:9. p. ibid. p. 8. q. Cf. I. 1. 1. ibid. "De Genesi ad litteram." VII. II "Sent. 3. On "rationes seminales. 1. q.lii liii liv lv lvi Cf. 2:10. I. Cf. 14. "Epistolae. q. Cf. ibid. 38. 43-90. II "Sent.." 55. 2. 2." cf.. 37. fundam. II. q. q. 18. d. 2. Bonaventure. "Enchiridion. a. 2. d. ibid. p. 2. dub. Cf. p. 1. also. Cf.. 1. Bonaventure. d. p. 1. a. 1. 1. d. 10:19ff. 2. ibid. a. and d. 48. "Enarrationes in psalmos. 9:16ff. 15.. q. II. 2. a. 45-48. "De Trinitate." d. a. q. Cf. ibid. text. I. II "Sent. 4. I. d. d. Cf. 14. 40. a. ibid. 12. q. 30.. "De generatione et corruptione. II. d. Cf. ." d." IV. p. and p.. 29. Cf." I. a. II. 18:31ff.. and ibid. 1. 1-2. 1. q. Augustine. 2. 3. 17. 12. Anselm. a. q. and ibid. 2. 3." Ps. q. 2." d. I "Sent. I.. Bonaventure. Bonaventure. 3. 2 and 4." d. dub. 3. 2.. and d. 14. Cf. 1ff. a." 2:10.. Cf. Bonaventure. lxxxv lxxxvi lxxxvii Cf. and d. II "Sent. c. 15. 1. q. II "Sent. 20. 24. also. Boethius.. II "Sent. 2. q. 1. 2. Cf. d. and d. ibid. 1. 2f. Victor. a. also. a. and "Collationes in Hexaemeron. a. 3. III. 1." d. Cf. 1. homily 34:13. Cf. d. a. 2. I.. and d. 1. "De libero arbitrio. lxxii lxxiii lxxiv lxxv lxxi Cf. gloss on 2 Cor. p. 1. Bonaventure. II. q." II." d. Cf. I q. Peter Lombard. Boethius. q. q. a. 19. "Itinerarium. a. "De arithmetica. Hugh of St. d.. 1. "De triplici via.Cf. text. Bonaventure. q. 3. Bonaventure. Augustine." d. ibid. Peter Lombard. a. and chapter 3:14. Cf. 4. 1. "Homiliae in Evangelia. q. q. dub." 3:3. ad 8. 1. 1. 14. 2." prologue. Aristotle. 1. q. Gregory. q. 1. "Confessiones. II... 2. 7:7. 15:44. a. also." II. 1. lxxvi lxxvii lxxviii lxxix lxxx lxxxi lxxxii lxxxiii lxxxiv. 17. p. p." 4:4. text.. Bonaventure." d. and a." III." d. q. p.. a. Augustine. 6:15. 12. Cf. 68. and II. Cf. q. 13." d.. Cf." II. 15. Bonaventure. II "Sent. Cf. d. a. 40ff. and d. 1. 14.. 1." 22:25-27. 3. 1. 2. I "Sent. Aristotle. "Quaestiones de scientia Christi. q. 3. 2. Bonaventure. 2. Bonaventure." d. 2. p." XII. 12. p. Cf. I "Sent. 16. 4." I. lxxxviii . ibid. II "Sent. 25. 2. 2f. Cf.. q. and II "Moralium." q. 1f. "Physica. a. "De anima. II. a. ibid. I. and "Itinerarium mentis in Deum.. Bonaventure. xc xci lxxxix Cf." II. "Homiliae in Evangelia. "Elench. 4. Bonaventure. 22:39." I. II "Sent. 9. q. Cf. I. p. II." I. 17. q. d. q.. Bonaventure. 1. . q. p. "Monologium.." XIII. 3. II "Sent. also John Damascene. 1. a. "De fide orthodoxa.. d.Cf. Augustine. Cf.." d. 1f." chapter "De substantia". Cf." II. 1. "De generatione et corruptione. I. 17. Aristotle. Cf." d. I and II. cf." d. d. ibid." d. II "Sent. text. found among the works of Augustine." 6. 4:9ff. "De caelo et mundo." 4:3 and 8:2. also. q.." 6." d. 9. 39ff." II. 24. "De anima.. Bonaventure. 2. 47ff. 1. p. Cf. and d." d. and II. text.. a. Gregory." d. ciii civ Cf. ibid. "De praedicamentis. 2. Aristotle.. 1. xcii xciii xciv xcv xcvi xcvii Cf. 25." d. Denis Pseudo-Areopagite. 2. 24. II "Sent. 22. xcviii xcix c Bernard. I "Sent. text. a.. "Sermones." II." II... and 8:9: "De Genesi ad litteram. 16.." 81 "In Cantica. ci cii Cf. also. II "Sent. "De caelesti hierarchia. q." I. 1." 5:4. II "Sent. Bonaventure. a. q. I. homily 34:14. Anselm. 126. 5:7. Cf. and "De anima. 1-3.. 24. 1. 2:3. 1. q. q. a. "Confessiones. 3. p. II "Sent. and "De ecclesiastica hierarchia. 3. Bonaventure. Bonaventure. II "Sent. text. a. a. cv Cf.. 17. Aristotle." 13. IV. 25. a. 19. Cf. II. 15. p. and 26:43. q. Bonaventure. 1.. Cf. 2. Bonaventure. "Hypognosticon." d. 10:2. 2. Hugh of St. ibid. Cf. and "Opus imperfectus contra Julianum." I. d. I." d. IV "Sent. d." d. 17. "Quaestiones LXXXIII. q. 16. m. 51. 3. 20. 25. VIII. Cf. 2.. II. ibid.. 5. 8:16-20. Cf. 17. 24. ibid. Victor. and 31:48.. 38. text. "De anima. "De Genesi ad litteram." d. Augustine. 1." II. dub.. q. Bonaventure. II "Sent. ibid. 3. I "Sent. 5." VI. "Summa. Cf. q. op. 34 and 35.. p. and Augustine. also. a." d. "De civitate Dei. Cf. 17. cit. ." 30. p. Augustine. cviii cix Cf. II "Sent. 29:46. "De Genesi ad litteram. d. 9. Victor. II "Sent. p. 6:12. Bonaventure. Augustine. 81.. "De libero arbitrio. and II. p." I. "Metamorphosae. Aristotle. I." d.." III. Alexander of Hales. II." p. 49. p. 1.. Cf. "Itinerarium. d. Cf. q.. 18:51. and IV. 2. II. quoting Ovid. Augustine. loc. a. "De sacramentis. cit." VIII. 4:8." q. a." XIII. 1. 18. and d. 25:36. a. Cf. "De sacramentis. Cf. Bonaventure. cxiii cxiv cxv cxvi cxvii Cf." I. 20. Bonaventure. dub. and d. II. 2. Hugh of St. 3. p. 6. Bonaventure. q. Cf.. q. Augustine. 2. 1. 3. q. 3. "De Genesi ad litteram." in toto. cxviii cxix cxx cxxi cxxii cxxiii Cf. cx cxi cxii Cf. Bonaventure. ad 3." III. dub. Cf. 8486. VI. q.cvi cvii Cf. 35. Anselm. and d. cf. 1." IV. 2." 3:36 and 27:70. 25." d." 14:27. q. 1. Bonaventure. I "Sent.cxxiv cxxv cxxvi cxxvii Cf. dub. II "Sent. II "Sent. Bonaventure." d. q. Bonaventure. Cf. ibid. Cf. Augustine. a.. "De civitate Dei. Bonaventure. "De fide ad Petrum. 33. Augustine. Bonaventure. d.. Augustine. Cf. Augustine. "De civitate Dei.. also. ad 2." 93:23. "De civitate Dei. a. 11:2. Bonaventure. I. I "Sent. p. I. Cf. II "Sent. "De vera religione. "De consolatione. and d. II "Sent. Fulgentius. "De conceptu virginali et originali peccato." d. 2. 3. loc. ad 2. a. ibid. found among the works of Augustine. q.. Cf. "De civitate Dei." 23. 6." VII." II. a. dub. 34." XIV. II "Sent. p. a. 3. Cf. 1. 1 and 2. . 6. 3. note 25. Cf. 34 and 36. Actually. Cf. 11:2. q. 2.. 25. Augustine. Cf. 1. Bonaventure.. part II." d. 19:53.. Bonaventure. cit. 1f. a. cxlii Cf. d. Cf.. 1." XI. 9. q." d. 33. II "Sent. dub. 3. prose 6." d. 30. 1. 22. Ibid. Cf. 3.. arg.. Boethius. I. cxxviii cxxix cxxx cxxxi cxxxii cxxxiii cxxxiv cxxxv cxxxvi cxxxvii cxxxviii cxxxix cxl cxli Augustine. "De libero arbitrio." d. Cf. Augustine.. Cf. Cf. "Enchiridion. p. q. 30." d. 1." XIV. 30. q. 2. and dub. II "Sent.. II "Sent. "De concordantia gratiae et liberi arbitrii. 1." d." XIV. cit. II "Sent.. 32.. "Enarrationes in psalmos. 42. 31.." d.." d." 24:51. 26:29.. ." 9:26. "De paradiso.cxliii cxliv cxlv cxlvi cxlvii Cf. 2. 2. Actually. d." chapter "De oppositis"." Ps. "Contra adversarium legis et prophetarum. q. Cf. ibid. q. Bonaventure. 3. 32. op. 9:18. and III. and d. Bonaventure. 1. a." d. Augustine. II "Sent. Bonaventure. Augustine.. Bonaventure." 12:17f.. and "Topica. 3 and 4. 18. Cf. 36. cit. ibid. Bonaventure.. cl cli clii cliii cliv clv clvi clvii clviii clix clx clxi Ambrose. and d. Cf. d. 7:2. "De Trinitate." II. Augustine. Bonaventure. "De nuptiis et concupiscentia. 2:16. 21. dub. 57. II "Sent. Cf. q. d. Actually. Cf. and Aristotle. 3. Augustine." 8:39. Augustine. Cf. 41. Cf." d. a." d. Anselm. I. dub. a." 3:11. q. 35. "De libero arbitrio. Bonaventure. a. 1. 3. 2. a. Fulgentius. Cf. 4. 41." I. op. II "Sent. and "De beata vita.. Cf. 30. p. a. cxlviii cxlix Cf. Augustine. 1." d. "De praedicamentis. cf. Anselm." 11. 2. 2. II "Sent. 42. Cf.. "De civitate Dei. and 55:110. "Elench. cf. Augustine. 46. Isidore." IV. and d. 27. "Contra haereses.. 2. homily 32:1. 11:8. 2. 43." 8. 4 in fine.. "Sermones. Cf. 1. 3. Cf. 24. d. q. Bernard. "Ethica. II "Sent. and 2 "In Nativitate Domini. q. Aristotle.." d. XXV "Moralium. 5. a." d. q. a. II "Sent." 2:3.." 3 "in Vigilia Nativitatis Domini." 11:28. and Bonaventure. I "Sent. ibid. "De sex principiis." II." chapter "De actione. and III. Irenaeus." d. Cf... 51. 2. "Homiliae in Evangelia. 3-5. Augustine." I. II "Sent." II." d. 1. cf.. "Ethica.. 1:1. q. 1 and 3. Bonaventure. Augustine. and Peter Lombard. 22. 4. III "Sent." d." 17:3ff." d. Aristotle. . John Damascene. 1." Cf." 16:30ff. II. Cf. a. "De fide orthodoxa. XXII. 5.. Bonaventure. a.. 20.. Bonaventure. Aristotle. p. IV "Sent. 1. 2. 2 and 6." I. Bonaventure. clxxii clxxiii clxxiv clxxv clxxvi clxxvii clxxviii clxxix Cf. 1:1. "Sermones. Gilbert Porret." 5:5.clxii clxiii clxiv clxv Ibid. 3. "De libero arbitrio." 176 "De verbis Apostoli. Cf. 20:4. clxviii clxix clxx clxxi Cf. III. Gregory." 196. 12:26. Gregory. "De summo bono. III "Sent. Cf. clxvi clxvii Cf. Cf. Bonaventure. 3:7. Augustine. Cf." III. q." 4. Cf." d. 3. Cf. "Sermones. n. "De vera religione. q. c. Cf.. q. ibid. Ibid. and d. 2. d." d. q. fundam. Bonaventure. 8. 8. Aristotle. 18." d." I. p.. 1. ad 4." 28." II. ibid. 3. Bonaventure." II. Victor. 15-18. p. d. 1. III "Sent. and ibid. q. a. clxxxii clxxxiii Cf. quoting Augustine.. and dub.. 1.. Ibid." d. ad 2. d. "De una Persona et duabus naturis. d. 1. cxci cxcii cxciii cxciv cxcv cxcvi cxcvii Cf. a. . Cf. 18. Cf. 1. dub. Anselm. III "Sent.. 1.. 15. conclusio. 3.. 3f." l:3ff. 4. ad 5. q. Bernard. 1.. ibid. I. Cf. 2. q. 1. 2. 2. ibid. "Quaestiones . Cf. 1.. q. d." d. a. and "Metaphysica. . 1. Bonaventure." d. III. 19.. Bonaventure." 3 "In Vigilia Nativitatis Domini. 2.. 2. q. 20. III "Sent." d. a. 4.. 1. 16. d. quoted in Bonaventure. 14. 17. 9. "Cur Deus homo." 8. and III "Sent. and d. 4. p." IX. 2. I. also. q. a. Cf... ibid. 15. IV.clxxx clxxxi Cf. ibid. 1. a. Cf. 7. de scientia Christi. q. d. III "Sent. 1. . a. Cf. III "Sent. q. 3.. Bonaventure. 12. Bonaventure. Boethius. q. clxxxiv clxxxv clxxxvi clxxxvii clxxxviii clxxxix cxc Cf. q. "De civitate Dei. Hugh of St. a. a. q. 1. I. "Sermones. "Analytica Posteriora. 1. a. 5. Cf. 2. 12.. Also. d. Cf. 2. found among the works of Augustine. sermon "Ad fratres in eremo. d.." d. IV "Sent." 8. 13. a. Anselm. Victor. Bonaventure. 1. a. II. 18. 14. 1. IV "Sent. Cf. 20. Bonaventure." 186. ibid. quoting Bede. q. q. d. d. dub.. q. and II. Cf. also. q. Bonaventure. 2. Cf. II." d. q. 29. 3:10. 1 and 2. 1. Cf. a. 2. and p. d. Bonaventure.. ibid.. Cf." d. ibid." 32:9. Augustine. Bede. II. 22. 1. 48. d. 16. 2 and 20. 1. "De quatuor voluntatibus in Christo". 18.. 5. d. I. a. dub. I "Sent. 37. "Epistolae.. a. quoting Augustine and John Damascene. 3. 5. Bonaventure. Cf." d. Bonaventure. ibid. II "Sent.. a. ibid. 3 and 4. Bonaventure. ibid. 1f. q. q. III "Sent.. . 2.. I "Sent. III "Sent. Augustine. 1. and III." d. q. a.cxcviii cxcix Cf. p. a. 1. 1. d. a. q. 3." d. ibid. 2. 2. I.. 17.. 3. 1. 26." d." d. 36. I. ccv ccvi ccvii ccviii ccix ccx ccxi ccxii ccxiii ccxiv ccxv ccxvi Cf. a. q. 1. 1. Cf. "Cur Deus homo. 15. 1. Cf. II "Sent. also.. and d. 14. a. q. I. Cf. Cf. 2. q. a. Cf. fundam." d. III "Sent. Cf... 1.. also. 1. Bonaventure. "Enchiridion." d. q. q. q.. III "Sent. 2.. cc cci ccii cciii cciv Cf." c. 41. 37. gloss on Mark 15:33. 1. Hugh of St. 109:1. p. gloss on Ps. d. Bonaventure. q. 21. 2. Cf. " 6:3.." d. 2. 5:19. Bonaventure. 36. ibid." III. 23.. Cf. 26. III "Sent. Cf. 5." d. Cf. Cf. above. d." d. 10:10. I. "De gratia et libero arbitrio. q. ibid. 4.. 70. Augustine. Aristotle... q." 169. "Metaphysica. II "Sent. III. c. Bonaventure. Bonaventure. part I.. p.. 3. a. Augustine. a." 3. ibid. letter 194. ccxxvi ccxxvii ccxxviii ccxxix ccxxx ccxxxi ccxxxii ccxxxiii ccxxxiv ccxxxv Cf. q. 27. II "Sent." d. 22-33. Cf. III "Sent. p." d. 1f. a. "Sermones. footnote 6. I. p. "De Genesi contra Manichaeos. Cf.. a. "Enarrationes in psalmos. Bonaventure. IV "Sent.. 33. "De anima. Cf." Ps. Cf. Ps." II. 7. Cf. 102. Augustine. 11:13. p. Bonaventure. II "Sent. Cf. 1. 2. Cf. ibid. Cf. d. ." d. note 45.ccxvii ccxviii ccxix ccxx ccxxi ccxxii ccxxiii ccxxiv ccxxv Avicenna. Cf." 12. 2.. 1. 2." 170. part III. and "De veritate. attributed to Augustine. above. dub. 2:5. Anselin. d. 1. text. Bonaventure. note 28." 6:15. q. I. 17. 4. 34-35. Cf. "Hypognosticon." 10:14. 34. 11. q. 1. "Sermones. d. c. "De conceptu virginali et originali peccato. Bonaventure. 3.. "Homiliae. q. q.. 37. ibid. "Homiliae.. 23-25. a." XII." 10-14. Cf. and "Itinerarium. 1. Cf. a. 4. 2. and ad 6." 2 "In Genesi. 56. found among the works of Augustine. a. "Itinerarium. III "Sent. Cf. scholion. q. p. q. 36. 32:35. 1. "De Genesi ad litteram. scholion. "De triplici via. d. 1. 1. I. 6:15ff. and d." 7. 2. "Epistolae. ibid.. 23:22. Bonaventure. . a. 1-3. Bonaventure. 34. dub. Bonaventure. Cf." d. ccxliv Cf. ibid.." 16f. d.. 1. III "Sent. Cf. Cf.ccxxxvi ccxxxvii Jerome. q. d." 4 "In Ezechiel." 3. q. 28-29." I. Found among the works of Bonaventure.. III "Sent. and a. ibid. 23. ibid." 7. ibid. 1. 24. 23. 1.. 1. 1. Cf. d. quoting "De spiritu et anima. III "Sent. Bonaventure. Cf. Cf." 82 (alias 62):11. a. Augustine. 1. Origen. 1. d. Cf. and Gregory. 2. 27. de scientia Christi. Augustine. 1. Cf. q." d... 3. 1ff. 25. 1. q. d." d." 5. 25. a. "Compendium theologiae veritatis.." d.. Cf. q." d. Cf.. I "Sent. q. Bonaventure." I. Cf. 40. ibid. 2. a. 1-3 and dub." V. "De doctrina Christiana. q.. ibid. ccxlv ccxlvi ccxlvii ccxlviii ccxlix ccl ccli cclii ccliii ccliv Cf. Cf. 2. d. "Quaestiones . a. q. ccxxxviii ccxxxix ccxl ccxli ccxlii ccxliii Cf.. 49." d. c. and "De virtutibus et vitiis. 1. VIII. 1. p. cf. and XI. 1f. 2." d. 12. Hugh of St. a. a." d.. Hugh of St. cit. Victor." d. "De fide orthodoxa." V. Ibid.. IV "Sent. "Contra Faustum. IX. 1ff. I "Sent." 2. 13. a. d. Cf. Augustine. ibid. "Sent." 1. q. Ibid. Aristotle." IX. q. 5. "De sacramentis. 4. p. q. 3.. IV "Sent. Bonaventure. q. Victor. 1.cclv cclvi Plato." II. 1. 2." I. VI "Etymologiarum. cclvii cclviii cclix cclx cclxi cclxii cclxiii cclxiv cclxv cclxvi Cf." I." 19:40. loc. 15. III "Sent. 2. Bonaventure. Cf. 6. Cf. Ibid. "De sacramentis. 3. "De sacramentis. q. Bonaventure. 45.. 2. a. q. text. Cf. ibid. 4... 6. 1. a.. Aristotle. Bonaventure. Cf." d. Hugh of St." I. II. Cf. a. 1. "Ethica. 1. 24. "De anima. II. IV "Sent. cit.. p.. p. 2. . 3. 1. d. I. 4. John Damascene.. Bonaventure. cclxviii cclxix cclxx cclxxi cclxxii cclxxiii cclxvii Cf. 37. IV.. Peter Lombard." d." III. Ibid. Isidore. I. "De republica. 2.. and d. XI. loc. Victor. d. ibid. p. q. q. III. "De baptismo contra Donatistas. 24. 28. cclxxxvii cclxxxviii Innocent III. cit... "Veniens. q. a. 1. a. I.. a. d. cclxxxix ccxc ccxci Cf. Cf. and d. 1-2. and d. text. p. d. 1. Cf. 2. I (particularly. 6. 8. II. 1. d. p. 1. "Tuae litterae. Cf. p. p. and C. scholion. 27. title 29). Bonaventure." I." d." (3). 2. p. . 1ff. a. Bonaventure. 2. 3. X. a. Cf. d. d. p. q. 4.cclxxiv cclxxv "Commentaria in Marcum. 2. II. 13. q. 3-5. and d. 3. found among the works of Jerome. q. Bonaventure. 2f. ibid. and dub. ibid. 17. q. p. d. q. q. d. 3. 3. 6. 1. a. Cf... 5. 45. 2. 1-2. IV "Sent." (1). X." d. 23.. q. Augustine. "De caelo et mundo. II. 1. a. I. 1-3. I. Cf.. IV "Sent. 1ff. 4 and 6). d. a. Cf.. and "De anima. 7. ibid. C. 1f. q. 6. p. etc. 1. 4. 19.. I. a. Cf." d. q. II. and d. IV. q. title 43). Bonaventure. d.." 9:28. 1. d. Cf. IV "Sent. a. 23. 1. (Book V. 7. 2. Cf. a. p. q. p. (Book III. a. cclxxvi cclxxvii cclxxviii cclxxix cclxxx cclxxxi cclxxxii cclxxxiii cclxxxiv cclxxxv cclxxxvi Cf. ibid. a. text. 17. op. Augustine. 5. 7. Cf. 32. I. a." d. 2. 1-3. I.. ibid. d.. a. Cf. a. d. 2. a. 1-2. 3. q. a. 25. 2. q. II. and d." IV. ibid." III. 1.. 1.. 2. d. 3.. ibid. Aristotle. ibid. Cf. IV "Sent. IV "Sent. concl. text. Cf. "Physica. IV "Sent. Peter Lombard. 24-25." 12:3. IV "Sent. Cf. 24. 6. 9. d.. met. "Destructio destructionum. d. c. 5..ccxcii ccxciii ccxciv ccxcv ccxcvi Cf. I. d." disp.." d. ibid. IV "Sent. d. p. 2." d.. c. I." II. Aristotle. "Historia seu vita sanctorum." d. q." d. IV "Sent. 4.. a.. Cf. Surius. Bonaventure. text. casus 3. "Epistolae. 2. Peter Lombard. concl. Averroes. "De officiis ecclesiasticis. I "Sent. Bonaventure.. Cf. Aristotle. 2. "Metapliysica. 1. q." I. dub. 24. dub. "Topica. ibid. q. scholion. 12. 14. Isidore..." d. Cf. Bonaventure. Cf. Avicenna. ibid.." d. Cf." d. 88ff. 8-13. 13. 22. 14-22. Cf. Bonaventure. Bonaventure. 2. XXX. ccxcvii ccxcviii ccxcix ccc ccci cccii ccciii ccciv cccv cccvi cccvii cccviii Aristotle. "Physica. 4. 9. Cf." I. Cf. ibid.. XXIV. q. . VII "Etymologiarum. 88." cccix cccx Cf. II "Sent. a. c. 4. d. 23. and "Epistola ad Ludifredum. 1." II. 7. IV. p." 130 (alias 8):9." ("Passio sancti Andreae"). Jerome.." II. ibid. 1. Bonaventure. 1. and d. "Homiliae in Evangelia. Cf. . Cf. 20. p." d. q. 26. 31.. Bonaventure. Cf. a. Cf.." XXI. 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Augustine. text. Bonaventure. 2. d. "Enchiridion. a. and II "Sent. a. ccclviii ccclix ccclvii Boethius. 50." 11 "In Cantica. note nr. 5:13. 10." d. . "De Genesi ad litteram. 33. 3. prosa 2. Bonaventure. Cf. p. "De quantitate animae. 2. and d." 36:80. part II. 2. Cf. Augustine. ibid. 49." III.cccl cccli Cf. 5. Cf. "Quaestiones . 4. Bernard. Anselm. note 22. part II.. ccclii cccliii cccliv ccclv ccclvi Cf.." VI. IV "Sent. de scientia Christi. . 2.." 24-25." q. II. and "Enarrationes in psalmos." 5. . q. a. Cf. "De consolatione. Augustine. "De musica. 25." 35:68. p. I and II. "Sermones. 2." Ps. "Proslogium. Bonaventure. d. q." d. no. 145. a.