Dist. 11, Art. 2, Q. 1
Book II: On the Creation of Things · Distinction 11
ARTICULUS II.
De eis quae angelicae custodiae sunt annexa.
Consequenter quaeritur de secundo articulo, scilicet de annexis angelicae custodiae, et circa hoc quaeruntur tria. Primo quaeritur, utrum Angelus propter nostram obstinationem subtrahat custodiae beneficium. — Secundo quaeritur, utrum ex nostra beatificatione accrescat ei novum gaudium1. — Tertio quaeritur, utrum Angelus custodiens ex damnatione custoditi incurrat aliquod detrimentum.
QUAESTIO I.
Utrum Angelus subtrahat ab homine custodiae beneficium propter obstinationem.
Circa primum sic proceditur et ostenditur, quod Angelus subtrahat ab homine custodiae beneficium propter obstinationem:
Ad oppositum. 1. Per illud Ieremiae quinquagesimo primo2: Curavimus Babylonem, et non est curata; derelinquamus eam etc.; ibi Glossa: «Medici sunt Angeli, quos a nobis repellimus, dum eorum consilio non acquiescimus».
2. Item, per aliam Glossam ostenditur illud idem; ibidem Glossa: «Cave, ne quando relinquat te medicus; si enim te reliquerit, patet, quod abscessio medici damnatio tua sit»: ergo Angelus hominem, quem custodit, aliquando derelinquit; sed hoc non est, nisi quando obfirmat faciem suam per obstinationem3: ergo etc.
3. Item, Damascenus4 dicit, quod antichristus carebit Angelorum praesidio; sed hoc non est, nisi quia ipse erit obstinatus in malo: ergo videtur, quod praesidium custodiae obstinatis subtrahatur ab Angelis.
4. Item, Angelus neminem invitum potest compellere ad bonum: sed obstinatus factus est invitus ad bonum: ergo frustra circa ipsum laborat Angelus: ergo si stultus est qui aliquid frustra facit, maxime qui hoc novit, videtur, quod propter obstinationem perdat homo angelicum praesidium.
5. Item, maioris benignitatis et misericordiae Deus est, quam sit Angelus; sed Deus propter peccati commissionem relinquit cordis humani habitaculum: ergo multo fortius videtur, quod propter obstinationem Angelus subtrahat ministerium.
6. Item, propter rebellionem et obstinationem excommunicatur quis et eiicitur extra coetum fidelium, et subtrahitur ei orationum ecclesiasticarum beneficium; ergo si tantus zelator iustitiae vel maior est Angelus, quam sit Ecclesiae praelatus; et praelatus rebelli et obstinato subtrahit beneficium communionis et orationis: videtur, quod multo fortius Angelus subtrahat praesidium5 custoditionis.
7. Item, gravius peccat ille cui suggeruntur bona, et facit mala, quam qui facit mala sine aliqua exhortatione bonorum, et hoc propter contemptum: ergo obstinatus in malo gravius peccat, quando, contempta exhortatione angelica, persistit
in malitia, quam si esset omnino ab Angelo derelictus: ergo si Angelus bonus non debet aliquid facere, quod vergat in malum eius quem custodit, videtur, quod ex quo obstinatus est, non debeat eum amplius custodire.
Contra: Fundamenta. 1. Paratior est bonus Angelus ad conservandum in bono, quam sit malus angelus ad praecipitandum in malum; sed malus angelus, quantumcumque homo sit bonus, usque ad mortem non desinit ipsum infestare: ergo videtur, quod nec bonus quantumcumque malum usque ad mortem desinat custodire. Maior propositio manifesta est; minor probatur per illud quod dicitur in Glossa in sextum Tobiae6 super illud: Apprehende branchiam eius; Glossa: «Diabolus usque ad crucem secutus est Christum».
2. Item, quanto aliquis peior est, tanto pronior est ad malum; et quanto pronior ad malum, tanto magis indiget retrahente: ergo si Angelus, deputatus ad custodiam, ad hoc ordinatur, ut retrahat a malo, videtur, quod non debeat subtrahi obstinato.
3. Item, de nemine desperandum est, dum est in via: ergo quantumcumque aliquis sit obstinatus, non est de eo desperandum: ergo si medicus non relinquit aegrotum, nisi illum de quo desperat, videtur, quod Angelus nullum relinquat quantumcumque obstinatum.
4. Item, in aegritudine corporali sic est, quod quamvis aliqua aegritudo sit incurabilis, tamen, si potest intendi, perutile est habere consilium medici: si ergo nullus est adeo obstinatus in hac vita, quin possit in eo malitia intendi, videtur, quod cuilibet competat custodia Angeli. Si ergo Angelus non subtrahit custodiam ab eo qui est idoneus custodiri, videtur, quod nullus quantumcumque obstinatus beneficio angelicae custodiae, quamdiu est in via, debeat destitui.
CONCLUSIO.
Angelus etiam obstinatos, quamdiu sunt viatores, non relinquit quoad actum custodiae, qui respicit malum, sed tantum quoad actum, qui respicit bonum.
Respondeo: Ad praedictorum intelligentiam est notandum, quod communiter tenetur a doctoribus sacrae Scripturae, quod Angelus non omnino relinquit obstinatos, quamdiu sunt viatores; nec tamen adeo diligenter custodit, sicut custodit bonos aut mediocriter malos. Ideo communiter dicitur, quod Conclusio 1. quodammodo deserit et quodammodo semper custodit. — Explicatio autem huius potest diversimode fieri.
Nam aliquem custodiri ab Angelo hoc potest Modus 1, explicandi. dupliciter intelligi: vel secundum habitum, vel secundum actum. Voluerunt ergo7 aliqui dicere, quod Angelus obstinatum secundum actum custodiendi relinquit, pro eo quod ipse custodienti Angelo non obedit, immo contra eius monita faciem obfirmavit; quantum vero ad habitum non deserit, quia semper promptus est ei subvenire, si quo modo ipsum ad viam veritatis videat inclinari. — Non sufficit. Et hic quidem modus dicendi non sufficit, quia nullus est adeo malus et perversus, quin Angelus bonus possit ei aliquod beneficium custodiendo largiri: ergo si semper ei est promptus facere bonum, videtur, quod nunquam subtrahat omnem actum.
Et ideo secundus modus dicendi est, quod du- Modus 2. plex est custodiae angelicae actus: unus respectu corporis, alter respectu spiritus; unus consistit in repulsione hostis, ne opprimat corpora, alter in arcendo ipsum, ne pervertat animas. Primi actus efficacia est in Angelo, secundi vero non solum est in Angelo, sed etiam in nobis. Quantum ad primum actum bonus Angelus hominem usque ad mortem non derelinquit, quia non patitur, ipsum a daemone opprimi vel occidi, nisi quando aliter exigit fieri sententia divini iudicii. Quantum vero ad secundum actum, quia actus illius efficacia non tantum est in Angelo, sed etiam in nobis, subtrahit custodiae beneficium ab his, circa quos videt se frustra exerceri, utpote ab excaecatis et obstinatis, qui nec recipiunt instructionem nec exhortationem. — Non omnino probabilis. Sed cum custodia magis respiciat animam quam corpus, adhuc videtur omnino probabile, quod Angelus omnem actum custodiae subtrahat respectu animae.
Et ideo est adhuc tertius modus dicendi pro- Modus 3. babilior praedictis, quod effectus angelicae custodiae et est respectu boni et respectu mali: respectu boni conservandi, vel acquirendi, vel augendi; respectu vero mali deserendi, vel evitandi, vel minuendi. Bonus igitur Angelus obstinatos non deserit quantum Conclusio 2. ad actum custodiae, qui respicit malum, quia semper retrahit hominem, ne labatur in peius. — Et hoc ostendunt rationes praedictae, secundo inductae, et concedendae sunt. — Quantum vero ad actum, Conclusio 3. qui respicit bonum, obstinatos deserit et antichristum non custodiet.
Solutio oppositorum. 1. 2. 3. 4. Et sic intelliguntur tres auctoritates ad illam partem inductae: una, quae dicit, quod Angeli nos relinquunt, et nos eos repellimus; alia, quae dicit, quod abscessio Angeli est damnatio infirmi; et tertia Damasceni, quae dicit, quod antichristus carebit Angelorum praesidio. In omnibus enim his intelligitur Angelus recedere vel abesse, non quia non defendat ab adversario vel non retrahat a malo, sed quia non conservat in bono nec perducit ad bo-
num. — Et per hoc patet ratio sequens. Non enim probat, quod Angelus simpliciter derelinquat obstinatum, sed solum quantum ad effectum custodiae, qui est in exhortando et promovendo ad bonum.
5. Ad illud quod obiicitur, quod Deus deserit habitaculum cordis propter peccatum; dicendum, quod non est simile, quia peccatum privat gratiae habitum, per quem disponitur anima, ut homo sit Dei habitaculum; et ideo efficit cor hominis ineptum ad hoc, quod in ipso habitet Deus. Habitatio enim Dei in eo, in quo habitat, requirit dignitatem. Custoditio vero Angeli in custodito non exigit dignitatem, sed potius respicit indigentiam et necessitatem.
6. Ad illud quod obiicitur, quod Ecclesia subtrahit orationis beneficium ab eis quos excommunicat; dicendum, quod hoc facit ad ipsorum Finis excommunicationis. confusionem et correctionem, sicut infra8 patet, cum agitur de excommunicatione; nunquam tamen subtrahit omnino orationum beneficium. Sic et in proposito intelligendum est, quod Angelus aliquando iusto iudicio Dei non compescit hominem, quin ambulet in inviis et abominationibus et ignominiae passionibus secundum impetum cordis sui; nunquam tamen sic deserit, quin aliquo modo a malo retardet, licet non omnino impediat.
7. Ad illud vero quod obiicitur, quod ex hoc peccatum hominis aggravatur; dicendum, quod sicut peccator ex Dei misericordia et patientia thesaurizat sibi iram9 et convertit misericordiam Dei ad cumulum reatus sui, et hoc non est a Deo, sed ab ipso peccatore, Dei tamen iudicio permittente; sic et in proposito intelligendum est se habere. — Alia solutio. Potest etiam dici, quod nunquam sic convertitur peccator in malum, quin melius sit sibi custodiri quam deseri; quia, etsi contemptus aggravet peccantis reatum, tamen frequentatio peccatorum, quam homo incurreret, si Angelus desereret, aggravaret multo fortius quam contemptus. — Notandum. Credendum est enim, quod multis modis Angeli, qui nos custodiunt, et studeant promovere ad bonum et studeant retrahere a malo, quamvis hoc non percipiat hebetudo spiritus nostri; propter quod multi superbiunt, multi sunt ingrati et frequenter sibi attribuunt quod est ex beneficio angelico, et ex hoc minus efficiuntur digni, ut ab Angelis adiuventur. Et propter hoc perutile est effectus angelicae custodiae nosse et intelligere.
DOCTRINA SACRAE SCRIPTURAE DE EFFECTIBUS CUSTODIAE ANGELICAE10
Consueverunt autem a magistris duodecim effectus assignari, qui eliciuntur ex Scripturis.
Primus est pro delictis increpare, Iudicum secundo11: Ascendit Angelus Domini de Galgala ad locum flentium et ait: Eduxi vos de terra Aegypti. Et post: Et non audistis vocem meam.
Secundus est a vinculis peccatorum absolvere, Actuum duodecimo12: Angelus astitit. Et post: Ceciderunt catenae de manibus eius; hoc tamen intelligendum est dispositive.
Tertius est impedientia ad bonum auferre, quod signatur Exodi duodecimo13, ubi Angelus percussit primogenita Aegypti.
Quartus est daemones arcere, Tobiae ultimo14: Daemonium ab uxore mea compescuit, dicit Tobias de Raphaele.
Quintus est docere, Danielis nono15: Nunc egressus sum, ut docerem te, et intelligeres.
Sextus est secreta revelare, Genesis decimo octavo16, tres Angeli mysterium Trinitatis et Unitatis expresserunt, et ibidem sequitur: Num celare possum Abraham etc.
Septimus est consolari, Tobiae quinto17: Forti animo esto, in proximo est, ut a Deo cureris etc.
Octavus est in via Dei confortare, tertii Regum decimo nono18: Surge et comede, grandis enim tibi restat via.
Nonus est in via deducere et conducere, Tobiae quinto19: Ego ducam, et reducam eum etc.
Decimus est hostes deiicere, Isaiae trigesimo septimo20: Egressus Angelus Domini percussit in castris Assyriorum etc.
Undecimus, tentationes mitigare; et hoc signatur Genesis trigesimo secundo21, ubi Iacob luctatus est cum Angelo, ubi benedictione accepta confortatus est post luctam, et emarcuit nervus femoris eius.
Duodecimus est orare et orationes deferre, Tobiae ultimo22: Quando orabas cum lacrymis... ego obtuli etc.
Hi omnes sunt effectus custodiae Angeli, ex quibus omnibus tam Deo quam Angelis debemus esse obnoxii et grati.
SCHOLION.
I. Contra quosdam antiquiores magistros Scholastici principales tenent, Angelum custodem nunquam totaliter relinquere hominem sibi deputatum, ita ut ipsi subtrahat omnem effectum suae custodiae. — In fine recensentur duodecim effectus angelicae custodiae, ex sacra Scriptura mutuati (cfr. etiam infra q. 3. in fine). Etiam B. Albert. (S. p. II. tr. 9. q. 36. m. 2.) duodecim fructus eiusdem recenset, mutato ordine eorum; insuper tres primos effectus paulo aliter exponit.
II. Alex. Hal., S. p. II. q. 41. m. 5. — S. Thom., hic q. 1. a. 4; S. l. q. 113. a. 6. — B. Albert., hic a. 3. 4; Sum. loc. cit. m. 5. — Petr. a Tar., hic q. 1. a. 4. — Richard. a Med., hic a. 1. q. 2. — Aegid. R., hic q. 1. a. 4. — Dionys. Carth., hic q. 3.
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Article II.
On those things which are annexed to angelic custody.
There follows the second article, namely on the things annexed to angelic custody, and concerning this three questions are asked. First, it is asked whether the Angel withdraws the benefit of custody on account of our obstinacy. — Second, it is asked whether on account of our beatification a new joy accrues to him1. — Third, it is asked whether the guardian Angel incurs any harm from the damnation of the one in his custody.
Question I.
Whether the Angel withdraws the benefit of custody from man on account of obstinacy.
Concerning the first, one proceeds thus, and it is shown that the Angel does withdraw from man the benefit of custody on account of obstinacy:
To the opposite. 1. By that text of Jeremiah, chapter fifty-one2: We have healed Babylon, and she is not healed; let us forsake her etc.; the Gloss on it: «The physicians are the Angels, whom we repel from us when we do not acquiesce in their counsel».
2. Likewise, by another Gloss the same thing is shown; ibid. the Gloss: «Beware lest at some time the physician forsake you; for if he forsake you, it is clear that the physician's departure is your damnation»: therefore the Angel sometimes forsakes the man whom he guards; but this is not, except when he hardens his face through obstinacy3: therefore etc.
3. Likewise, Damascene4 says that the Antichrist will lack the protection of the Angels; but this is not, except because he will be obstinate in evil: therefore it seems that the protection of custody is withdrawn from the obstinate by the Angels.
4. Likewise, the Angel can compel no one unwilling to the good: but the obstinate person has been made unwilling to the good: therefore the Angel labors about him in vain: therefore if he is a fool who does anything in vain, especially one who knows this, it seems that on account of obstinacy a man loses angelic protection.
5. Likewise, God is of greater benignity and mercy than the Angel; but God on account of the commission of sin forsakes the dwelling-place of the human heart: therefore much more, it seems, the Angel withdraws his ministry on account of obstinacy.
6. Likewise, on account of rebellion and obstinacy someone is excommunicated and cast out from the assembly of the faithful, and the benefit of the prayers of the Church is withdrawn from him; therefore if the Angel is as great a zealot for justice as, or greater than, the prelate of the Church; and the prelate withdraws the benefit of communion and prayer from the rebellious and obstinate: it seems that much more the Angel withdraws the protection5 of guardianship.
7. Likewise, he sins more grievously to whom good things are suggested and who does evil, than he who does evil without any exhortation to good things, and this on account of contempt: therefore the obstinate in evil sins more grievously when, having scorned the angelic exhortation, he persists
in malice, than if he were entirely forsaken by the Angel: therefore if the good Angel ought not to do anything which tends to the harm of the one whom he guards, it seems that from the moment he is obstinate, he ought no longer to guard him.
On the contrary: Fundamental [arguments]. 1. The good Angel is more ready to preserve in good than the evil angel is to cast headlong into evil; but the evil angel, however good a man may be, does not cease to harass him until death: therefore it seems that neither does the good Angel, however evil a man may be, cease to guard him until death. The major proposition is manifest; the minor is proved by that which is said in the Gloss on the sixth chapter of Tobit6 on the text Take hold of his gill; the Gloss: «The devil followed Christ even to the cross».
2. Likewise, the worse anyone is, the more prone he is to evil; and the more prone to evil, the more he needs one to draw him back: therefore if the Angel, deputed to custody, is ordained to this, that he draw back from evil, it seems that he ought not to be withdrawn from the obstinate.
3. Likewise, no one is to be despaired of so long as he is on the way: therefore however obstinate someone may be, he is not to be despaired of: therefore if the physician does not leave the sick except him of whom he despairs, it seems that the Angel leaves no one however obstinate.
4. Likewise, in bodily sickness it is so that, although some sickness be incurable, nevertheless, if it can be made worse, it is most useful to have the counsel of a physician: if therefore no one is so obstinate in this life that malice cannot be intensified in him, it seems that the custody of an Angel befits everyone. If therefore the Angel does not withdraw custody from him who is fit to be guarded, it seems that no one however obstinate ought to be deprived of the benefit of angelic custody, so long as he is on the way.
Conclusion.
The Angel does not abandon even the obstinate, so long as they are wayfarers, with respect to the act of custody which regards evil, but only with respect to the act which regards good.
I respond: For the understanding of what has been said it must be noted that it is commonly held by the doctors of sacred Scripture that the Angel does not entirely abandon the obstinate, so long as they are wayfarers; yet he does not guard them as diligently as he guards the good or the moderately evil. Therefore it is commonly said that Conclusion 1. in one way he deserts and in one way always guards. — The explanation of this can be given in different modes.
For that someone is guarded by the Angel can be First mode, of explaining. understood in two ways: either according to habit, or according to act. Some, therefore, have wished7 to say that the Angel forsakes the obstinate as to the act of guarding, in that he himself does not obey the guarding Angel, but rather has hardened his face against his admonitions; but as to the habit he does not desert him, because he is always ready to come to his aid, if in any way he should see him inclining to the way of truth. — Insufficient. And this mode of speaking does not suffice, because no one is so evil and perverse but that the good Angel can bestow on him some benefit by guarding: therefore if he is always ready to do good to him, it seems that he never withdraws every act.
And therefore the second mode of speaking is that Second mode. the act of angelic custody is twofold: one with respect to the body, the other with respect to the spirit; the one consists in repelling the enemy, lest he oppress bodies, the other in keeping him off, lest he pervert souls. The efficacy of the first act is in the Angel, but that of the second is not only in the Angel but also in us. As to the first act the good Angel does not desert man until death, because he does not allow him to be oppressed or killed by the demon, except when the sentence of divine judgment demands that it be done otherwise. But as to the second act, because the efficacy of that act is not only in the Angel but also in us, he withdraws the benefit of custody from those about whom he sees himself laboring in vain, namely from the blinded and the obstinate, who receive neither instruction nor exhortation. — Not entirely probable. But since custody regards the soul more than the body, it still seems altogether probable that the Angel withdraws every act of custody with respect to the soul.
And therefore there is still a third mode of speaking, Third mode. more probable than the foregoing, namely that the effect of angelic custody is both with respect to good and with respect to evil: with respect to good, of preserving, or acquiring, or increasing; but with respect to evil, of forsaking, or avoiding, or diminishing. The good Angel therefore does not desert the obstinate as Conclusion 2. to the act of custody which regards evil, because he always draws man back, lest he fall into worse. — And this is shown by the foregoing reasons, advanced in the second place, and they are to be conceded. — But as to the act Conclusion 3. which regards good, he does desert the obstinate, and he will not guard the Antichrist.
Solution of the opposing [arguments]. 1. 2. 3. 4. And thus are understood the three authorities adduced for that side: one which says that the Angels leave us, and we repel them; another which says that the departure of the Angel is the damnation of the sick man; and the third, of Damascene, which says that the Antichrist will lack the protection of the Angels. For in all these the Angel is understood to withdraw or to be absent, not because he does not defend from the adversary or does not draw back from evil, but because he does not preserve in good nor lead through to
good. — And from this the following reason is clear. For it does not prove that the Angel simply forsakes the obstinate, but only as to the effect of custody which consists in exhorting and promoting to the good.
5. To that which is objected, that God deserts the dwelling-place of the heart on account of sin; it must be said that the case is not similar, because sin deprives [the soul] of the habit of grace, by which the soul is disposed that man be the dwelling-place of God; and so it makes the heart of man unfit for this, that God dwell in it. For the indwelling of God in him in whom he dwells requires dignity. But the guardianship of the Angel in the one guarded does not require dignity, but rather regards need and necessity.
6. To that which is objected, that the Church withdraws the benefit of prayer from those whom she excommunicates; it must be said that she does this for their Aim of excommunication. confusion and correction, as appears below8, when the matter of excommunication is treated; nevertheless she never altogether withdraws the benefit of prayers. So also in our case it is to be understood that the Angel sometimes, by the just judgment of God, does not restrain man from walking in pathless ways and abominations and ignominious passions according to the impulse of his heart; nevertheless he never so deserts him as not in some way to retard him from evil, although he does not entirely prevent it.
7. To that indeed which is objected, that from this the sin of man is aggravated; it must be said that just as the sinner from God's mercy and patience stores up wrath for himself9 and turns God's mercy into the heap of his own guilt, and this is not from God but from the sinner himself, with God's judgment nevertheless permitting; so also in the matter at hand it is to be understood. — Another solution. It can also be said that the sinner is never so turned to evil that it is not better for him to be guarded than to be deserted; because, although contempt aggravates the sinner's guilt, nevertheless the frequency of sins which man would incur, if the Angel were to desert him, would aggravate it much more than contempt. — Note. For it is to be believed that in many ways the Angels who guard us strive both to promote us to good and to draw us back from evil, although the dullness of our spirit does not perceive this; on which account many are proud, many are ungrateful and frequently attribute to themselves what comes from angelic benefit, and from this become less worthy to be helped by the Angels. And for this reason it is most useful to know and understand the effects of angelic custody.
DOCTRINE OF SACRED SCRIPTURE ON THE EFFECTS OF ANGELIC CUSTODY10
Twelve effects are accustomed to be assigned by the masters, which are drawn from the Scriptures.
The first is to rebuke for offenses, Judges chapter two11: The Angel of the Lord went up from Gilgal to the place of weepers, and said: I led you out of the land of Egypt. And after: And you did not hearken to my voice.
The second is to loose from the bonds of sins, Acts chapter twelve12: The Angel stood by. And after: The chains fell from his hands; this however is to be understood dispositively.
The third is to remove obstacles to the good, which is signified at Exodus chapter twelve13, where the Angel struck the first-born of Egypt.
The fourth is to ward off demons, Tobit the last chapter14: He has restrained the demon from my wife, Tobias says of Raphael.
The fifth is to teach, Daniel chapter nine15: Now I have come forth to teach you, that you might understand.
The sixth is to reveal secrets, Genesis chapter eighteen16, where the three Angels expressed the mystery of the Trinity and Unity, and there follows in the same place: Can I hide it from Abraham? etc.
The seventh is to console, Tobit chapter five17: Be of stout heart, it is near at hand that you should be healed by God etc.
The eighth is to strengthen in the way of God, third [Book of] Kings chapter nineteen18: Arise and eat, for there remains a great journey for you.
The ninth is to lead and bring back on the way, Tobit chapter five19: I will lead and bring him back etc.
The tenth is to cast down enemies, Isaiah chapter thirty-seven20: The Angel of the Lord went forth and struck in the camp of the Assyrians etc.
The eleventh, to mitigate temptations; and this is signified at Genesis chapter thirty-two21, where Jacob wrestled with the Angel, where, the blessing being received, he was strengthened after the wrestling, and the sinew of his thigh withered.
The twelfth is to pray and to convey prayers, Tobit the last chapter22: When you prayed with tears... I offered etc.
All these are the effects of the custody of the Angel, for all of which we ought to be beholden and grateful both to God and to the Angels.
Scholion.
I. Against certain older masters, the principal Scholastics hold that the guardian Angel never totally leaves the man deputed to him, in such a way that he should withdraw from him every effect of his custody. — At the end the twelve effects of angelic custody are recounted, drawn from sacred Scripture (cf. also below, q. 3, at the end). B. Albert. (S. p. II. tr. 9. q. 36. m. 2.) also recounts twelve fruits of the same, with the order of them changed; in addition he expounds the first three effects somewhat differently.
II. Alex. Hal., S. p. II. q. 41. m. 5. — S. Thom., here q. 1. a. 4; S. I. q. 113. a. 6. — B. Albert., here a. 3. 4; Sum. at the place cited, m. 5. — Petr. a Tar., here q. 1. a. 4. — Richard. a Med., here a. 1. q. 2. — Aegid. R., here q. 1. a. 4. — Dionys. Carth., here q. 3.
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- Cod. 1 Angelo custodi amplificetur gaudium, sicut etiam infra in principio quaest. secundae ponitur.Codex 1 reads let joy be increased for the guardian Angel, as is also set forth below at the beginning of the second question.
- Vers. 9. — Glossa, quae in hoc et in seq. arg. allegatur, est ex Origene, hom. 21. in Ieremiam, n. 12.Verse 9. — The Gloss cited in this and in the following argument is from Origen, Homily 21 on Jeremiah, n. 12.
- Locutio obfirmare faciem legitur Lev. 17, 10; Ezech. 4, 3.The expression to harden the face is read at Lev. 17, 10; Ezek. 4, 3.
- Cfr. IV. de Fide orthod. c. 26, ubi docet, antichristum fore hominem, «qui omnem satanae vim (ἐνέργειαν) suscipiet; praesciens enim Deus iniquitatem suae futurae voluntatis, concedit, in eo habitare diabolum». Similis sententia habetur in Glossa interlineari (sumta ex Hieronymo) super Ier. 17, 6: in terra salsuginis i. e. infructuosa, quae nec habet hospitem Deum nec praesidia Angelorum etc.Cf. On the Orthodox Faith, book IV, c. 26, where he teaches that the Antichrist will be a man «who will receive every power (ἐνέργειαν) of Satan; for God, foreseeing the iniquity of his future will, allows the devil to dwell in him». A similar sentiment is found in the interlinear Gloss (taken from Jerome) on Jer. 17, 6: in a salt land, that is, unfruitful, which has neither God as guest nor the protection of the Angels, etc.
- Codd. Y aa beneficium.Codices Y, aa: beneficium [benefit].
- Vers. 4. — Glossa est ex Beda in hunc locum.Verse 4. — The Gloss is from Bede on this passage.
- Nonnulli codd. cum ed. 1 enim. Dein post secundum actum cod. 1 adiungit vel effectum, et post habitum addit «vel affectum»; paulo inferius cod. aa substituit quoquo modo pro quo modo.Several codices, along with ed. 1, read enim. Then after secundum actum codex 1 adds vel effectum, and after habitum it adds «vel affectum»; a little further down codex aa substitutes quoquo modo for quo modo.
- Libr. IV. Sent. d. 18. p. II. q. 1. seqq. — Cod. bb patebit. Paulo inferius multi codd. perperam in viis; codd. AHL O Y bb in viis malis pro in inviis, quod alludere videtur ad Iob 12, 24: Ut frustra incedant per invium. Dein non pauci codd. ignorantiae passionibus pro ignominiae passionibus, quibus verbis alluditur ad Rom. 1, 26: Propterea tradidit illos Deus in passiones ignominiae. Tandem multi codd. cum ed. 1 desinit pro deserit.Book IV of the Sentences, dist. 18, part II, q. 1 and following. — Codex bb: patebit. A little further down many codices read incorrectly in viis; codices AHL, O, Y, bb read in viis malis for in inviis, which seems to allude to Job 12, 24: That they wander in vain through a pathless place. Then not a few codices read ignorantiae passionibus for ignominiae passionibus, by which words allusion is made to Rom. 1, 26: Therefore God delivered them up to the passions of ignominy. Finally many codices along with ed. 1 read desinit for deserit.
- Rom. 2, 5: Secundum autem duritiam tuam et impoenitens cor thesaurizas tibi iram in die irae etc.Rom. 2, 5: But according to your hardness and impenitent heart you store up for yourself wrath in the day of wrath etc.
- In codd. et ed. 1 hic habetur nova rubrica, ad quam insinuandam haec verba adiecimus.In the codices and ed. 1 a new rubric is found here; we have added these words to indicate it.
- Vers. 1. — Sequens textus ibid. v. 2.Verse 1. — The following text is from the same place, v. 2.
- Vers. 7.Verse 7.
- Vers. 12.Verse 12.
- In Vulgata, 12, 3.In the Vulgate, 12, 3.
- Vers. 22.Verse 22.
- Vers. 17. — Cfr. Glossa interlinearis in hunc locum apud Lyranum. — Codd. aa cc expresserant.Verse 17. — Cf. the interlinear Gloss on this passage in Lyra. — Codices aa, cc read expresserant [had expressed].
- Vers. 13.Verse 13.
- Vers. 7.Verse 7.
- Vers. 15.Verse 15.
- Vers. 36.Verse 36.
- Vers. 24. seqq.Verses 24 and following.
- In Vulgata, 12, 12.In the Vulgate, 12, 12. ---