Dist. 2, Part 2, Dubia
Book II: On the Creation of Things · Distinction 2
Dubia circa litteram Magistri.
Dub. I.
In parte ista sunt dubitationes circa litteram, et primo quaeritur de hoc quod dicit: Cum me laudarent astra matutina. Dicit enim, hoc de Angelis intelligi. Sed contra hoc est quod dicit Damascenus1: «Tradunt sibi consilia, sermone sine voce prolato»: si ergo Angeli non loquuntur, ergo non laudant. — Item, Angeli sunt substantiae spirituales: ergo non habent organa corporalia, ergo nec vocem possunt formare. — Item, vox formatur ex percussione et fractione aëris: si ergo in empyreo non est aër, ergo non videtur, quod possit ibi esse vox nec sonus, ergo nec laus, non solum ab Angelis, verum etiam nec ab hominibus beatis. Si dicas, quod intelligitur de laude mentali, non vocali; in contrarium sunt revelationes Sanctorum, qui audierunt multas animas; maxime exemplum est in beato Martino, quem audivit quidam vir sanctus2 cum laudibus ferri in caelum. — Item, in contrarium est auctoritas Isaiae sexto3: Clamabant alter ad alterum etc.; et in Apocalypsi quarto: Requiem non habebant etc. — Item, ratio videtur illud persuadere, quia ibi erunt organa vocum, et in hoc maxima est iucunditas, et in hoc manifestatur maxime divina gloria: ergo videtur, quod laus vocalis erit in patria.
Respondeo: Dicendum, quod super hoc non habetur certitudo, nec per auctoritates nec per rationes cogentes. Cum enim utraque pars sit probabilis, utraque tenetur a diversis.
Quidam namque dicunt, quod in caelo empyreo non erit nisi laus mentalis tam ab Angelis quam ab hominibus beatis, tum quia non competit loco, tum quia non competit localis, maxime Angelis; et si Angeli monstrati sunt laudare vocaliter, hoc fuit per visionem imaginariam4, non corporalem. Nec oportet, huiusmodi corporalem laudem esse, quia tanta erit mentalis, quod haec locum non habebit.
Aliis autem magis placet, quod laus vocalis erit in patria quantum ad homines, qui habebunt organa, ut sic non solum animus laudet Deum, verum etiam lingua, et totus homo feratur in laudem
divinam. — Et si quaeratur, quomodo hoc possit esse, dicunt, vel quod illa vocis formatio non erit per inspirationem et respirationem, sed per aërem, qui quasi naturaliter erit Beatis complantatus, sicut patet in quibusdam animalibus, ut in apibus5; vel certe ita deserviet empyreum glorificatis, sicut aër corporibus non glorificatis. De Angelis vero dicunt, quod quia incorporei sunt per naturam propriam, non competit eis nisi laus mentalis. Unde Gregorius6: «Laus Angelorum est in ipsa admiratione contemplationis». Sed quia Angeli, dum ministrant nobis, corpora assumunt ad nostrum solatium et in illis loquuntur et voces formant ad nostram instructionem aliquando, ita etiam in illis vocaliter Deum laudant ad nostram consolationem.
Quaecumque pars teneatur, satis plana est solutio obiectorum. Quaecumque istarum positionum teneatur, planum est, quod textus Iob intelligitur de Angelis beatis, qui dicuntur astra propter fulgorem matutinae cognitionis, quam habent in Verbo: et de laude mentali quantum ad exultationem, quam habent de Deo7.
Dub. II.
Item quaeritur de hoc quod dicit lucifer: Ascendam in caelum. Cum enim esset in empyreo, videtur, quod ultra empyreum sit aliud caelum. Si tu dicas, quod non est aliud caelum corporale, sed spirituale; contra: extra ultimum caelum corporale nihil est, quia «est continentia visibilium et invisibilium8»: ergo videtur, quod non sit aliud caelum spirituale ultra empyreum, quin etiam sit aliud corporale. — Item, Christus sedet a dextris Dei9, et beata Virgo est exaltata super omnes choros Angelorum; et tam Christus quam beata Virgo est in caelo corporali: ergo si Angeli sunt in empyreo, videtur, quod ultra empyreum sit aliud caelum corporale: ergo non intelligitur de spirituali.
Quaeritur igitur, si ultra empyreum est caelum spirituale, quid sit, quid contineat, et pro quanto dicatur caelum.
Respondeo: Dicendum, quod caelum est nomen impositum corpori secundum suam primam impositionem; et corpus, quod est sursum, dicitur caelum, quia est contentivum, secretum et quietum. Et quia haec triplex proprietas reperitur in celsitudine divinitatis, ideo ipsa dicitur caelum: est enim ampla immensitate virtutis, secreta profunditate cognitionis, quieta tranquillitate delectationis. Hoc est caelum, ad quod lucifer ascendere voluit, quia ad hanc celsitudinem; hoc est superius omni caelo, non situ, sed dignitate; et maius est omni caelo, non extensione, sed sua immensitate, per quam est extra omnia, non exclusus, sicut dictum est in primo libro10. In hoc autem caelo sunt solum tres personae, scilicet Pater et Filius et Spiritus sanctus, qui soli sunt omnino et perfecte aequales. Omnia autem creata, sive corporalia sive spiritualia, intra empyreum sunt.
Quod obiicitur de Christo, quod sedet a dextris11; dicendum, quod hoc, si dicatur secundum divinam naturam, dicitur per omnimodam aequalitatem. Si autem secundum humanam, sic dicitur sedere a dextris, quia in potioribus bonis Patris; unde in empyreo ceteros excellit, tam Angelos quam homines, et loco et dignitate. — Post ipsum credimus beatam Virginem super omnes alios; deinde ceteri ordinantur secundum dignitatem meritorum12. — Huius autem imaginatio faciliter potest haberi, si quis imaginetur aves in aëre secundum ordinem, et pisces in aqua; sic in empyreo intelligenda sunt collocari corpora, quia corpus illud multum habet de altitudine, sicut et alii caeli. Unde non debet quis imaginari, quod ibi sint Beati sicut in solario, nec tamen intelligendum, quod imus sit directe super caput alterius; sed sicut, si esset mons rotundus, et aliquis esset in culmine, et aliqui circumcirca: sic potest aliquis imaginari, qui melius nescit, dispositionem Beatorum in caelo empyreo et Christi. Vix tamen potest quis taliter imaginari, quod perveniat ad cogitandam dispositionem per eum modum, per quem est; et ideo magis est desideranda, quam in imagine13 describenda.
Nota tamen, quod in dispositione caelorum sive numero videntur contradicere doctores sacrae Scripturae philosophis. Nam philosophi14 sphaeras octo dicunt, doctores aliqui novem ponunt, aliqui octo, aliqui septem caelos; et ideo sibi ipsis videntur contrariari. Ratio autem huius diversitatis est, quia philosophi nihil de empyreo sunt locuti, nihil etiam de igne et aëre, quando loquuntur de caelis. Scriptura sacra etiam aërem caelum appellat, et aquas supra caelum et ipsum empyreum et ipsum Deum. — Ratio autem diversitatis inter doctores ex hoc venit, quod quidam numerant caelum spirituale
cum corporalibus, ut Beda15; quidam vero omittunt ulterius; quidam dividunt firmamentum in duo, scilicet in caelum sidereum et planetarum; quidam coniungunt. Similiter quidam dividunt aëreum in duos, quidam coniungunt; similiter de igneo. Tamen secundum communiorem computationem novem ponuntur caeli, largissime accipiendo, scilicet aëreum, aethereum, igneum, olympicum, caelum planetarum, firmamentum, aqueum, empyreum et caelum Trinitatis. Horum autem sufficientia patebit infra16.
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Doubts on the text of the Master.
Doubt I.
In this part there are doubts concerning the text, and first it is asked concerning that which he says: When the morning stars praised me. For he says that this is understood of the Angels. But against this is that which Damascene says1: «They impart counsels to one another by speech uttered without voice»: if therefore the Angels do not speak, then they do not praise. — Likewise, the Angels are spiritual substances: therefore they do not have corporeal organs, therefore neither can they form a voice. — Likewise, voice is formed from the percussion and fracture of air: if therefore in the empyrean there is no air, then it does not seem that there can be there a voice nor a sound, therefore neither praise, not only from the Angels but even not from the blessed men. If you say that it is understood of mental, not vocal, praise; to the contrary are the revelations of the Saints, who heard many souls; the greatest example is in blessed Martin, whom a certain holy man2 heard being borne into heaven with praises. — Likewise, to the contrary is the authority of Isaiah six3: They cried one to another etc.; and in the Apocalypse, the fourth [chapter]: They had no rest etc. — Likewise, reason seems to persuade that, because there will be the organs of voices, and in this is the greatest delight, and in this the divine glory is most manifested: therefore it seems that vocal praise will be in the fatherland.
I respond: It must be said that on this there is no certitude, neither through authorities nor through compelling reasons. For since each part is probable, each is held by different [people].
For some say that in the empyrean heaven there will be only mental praise, both from the Angels and from the blessed men, both because it does not befit the place and because it does not befit those located [there], especially the Angels; and if the Angels were shown praising vocally, this was through an imaginary vision4, not a corporeal one. Nor is it necessary that such [praise] be corporeal, because the mental [praise] will be so great that this [vocal praise] will have no place.
But to others it pleases more that vocal praise will be in the fatherland as regards men, who will have organs, so that thus not only the mind may praise God, but also the tongue, and the whole man be borne into
divine praise. — And if it be asked how this can be, they say either that that formation of voice will not be through inspiration and respiration, but through air which will be as it were naturally implanted in the Blessed, as is plain in certain animals, as in bees5; or certainly the empyrean will so serve the glorified as air [serves] non-glorified bodies. But of the Angels they say that, because they are incorporeal by their proper nature, only mental praise befits them. Hence Gregory6: «The praise of the Angels is in the very wonder of contemplation». But because the Angels, while they minister to us, assume bodies for our solace and in them speak and form voices for our instruction sometimes, so also in them they praise God vocally for our consolation.
Whichever part is held, the solution of the objections is plain enough. Whichever of these positions is held, it is plain that the text of Job is understood of the blessed Angels, who are called stars on account of the splendor of the morning knowledge which they have in the Word: and of mental praise as regards the exultation which they have concerning God7.
Doubt II.
Likewise it is asked concerning that which Lucifer says: I will ascend into heaven. For since he was in the empyrean, it seems that beyond the empyrean there is another heaven. If you say that it is not another corporeal heaven, but a spiritual one; on the contrary: outside the ultimate corporeal heaven there is nothing, because «it is the containment of visible and invisible [things]8»: therefore it seems that there is not another spiritual heaven beyond the empyrean, but that there is also another corporeal one. — Likewise, Christ sits at the right hand of God9, and the blessed Virgin is exalted above all the choirs of Angels; and both Christ and the blessed Virgin are in a corporeal heaven: therefore if the Angels are in the empyrean, it seems that beyond the empyrean there is another corporeal heaven: therefore it is not understood of a spiritual [one].
It is asked, therefore, if beyond the empyrean there is a spiritual heaven, what it is, what it contains, and for how much it is called heaven.
I respond: It must be said that heaven is a name imposed on a body according to its first imposition; and the body which is above is called heaven, because it is containing, secret, and quiet. And because this threefold property is found in the loftiness of the divinity, therefore it itself is called heaven: for it is ample by the immensity of [its] power, secret by the profundity of [its] knowledge, quiet by the tranquillity of [its] delight. This is the heaven to which Lucifer wished to ascend, because to this loftiness; this is higher than every heaven, not in position but in dignity; and is greater than every heaven, not by extension but by its immensity, through which it is outside all [things], not excluded, as was said in the first book10. But in this heaven there are only three persons, namely Father and Son and Holy Spirit, who alone are wholly and perfectly equal. But all created [things], whether corporeal or spiritual, are within the empyrean.
To what is objected concerning Christ, that he sits at the right hand11; it must be said that this, if it is said according to the divine nature, is said by an equality of every mode. But if according to the human, then he is said to sit at the right hand because [he is] in the better goods of the Father; whence in the empyrean he excels the rest, both Angels and men, both in place and in dignity. — After him we believe the blessed Virgin [to be] above all others; then the rest are ordered according to the dignity of [their] merits12. — But the imagining of this can be easily had, if one imagines birds in the air according to order, and fish in water; so in the empyrean the bodies are to be understood [as] placed, because that body has much of altitude, like also the other heavens. Hence one ought not to imagine that the Blessed are there as in a sun-room, nor however is it to be understood that the lowest is directly over the head of another; but as, if there were a round mountain, and someone were on the summit, and others round about: so can someone imagine, who knows no better, the disposition of the Blessed in the empyrean heaven and of Christ. Yet scarcely can one so imagine [it] that he arrives at conceiving the disposition by the mode by which it is; and therefore it is more to be desired than to be described in an image13.
Note however that in the disposition of the heavens, or [their] number, the doctors of sacred Scripture seem to contradict the philosophers. For the philosophers14 say [there are] eight spheres, the doctors [say], some posit nine, some eight, some seven heavens; and therefore they seem to be contrary to one another. But the reason of this diversity is that the philosophers said nothing of the empyrean, nor anything of fire and air, when they speak of the heavens. Sacred Scripture also calls the air heaven, and the waters above the heaven, and the empyrean itself, and God himself. — But the reason of the diversity among the doctors comes from this, that some number the spiritual heaven
with the corporeal [ones], like Bede15; some however omit [it] further; some divide the firmament into two, namely into the starry heaven and [that] of the planets; some join [them]. Likewise some divide the airy [heaven] into two, some join [them]; likewise concerning the fiery [one]. Yet according to the more common reckoning nine heavens are posited, taking [it] most broadly, namely the airy, the ethereal, the fiery, the Olympic, the heaven of the planets, the firmament, the watery, the empyrean, and the heaven of the Trinity. But the sufficiency of these will be plain below16.
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- Libr. II. de Fide orthod. c. 3: Quibus nec lingua opus sit nec auribus, sed sine ulla prolati sermonis ope mutuo sibi sensa sua communicant et consilia (τὰ νοήματα καὶ βουλεύματα).Book II On the Orthodox Faith, c. 3: To whom neither tongue is needed nor ears, but without any aid of uttered speech they communicate to one another their thoughts and counsels (τὰ νοήματα καὶ βουλεύματα, "the thoughts and counsels").
- In cod. K adiicitur id est Severinus, episcopus Coloniensis sanctus, cfr. S. Gregor. Episc. Turon., I. de Mirac. S. Martini, c. 4.In codex K is added that is, Severinus, the holy bishop of Cologne; cf. St. Gregory, Bishop of Tours, I On the Miracles of St. Martin, c. 4.
- Vers. 3. — Apoc. 4, 8. — Paulo inferius Vat. quod ibi erunt organa vocum, quia in hoc etc.Verse 3. — Apocalypse 4:8. — A little below the Vatican edition [reads] quod ibi erunt organa vocum, quia in hoc etc.
- Codd. F cc et ed. 1 imaginativam.Codices F cc and ed. 1 [read] imaginativam.
- Cfr. Aristot., de Respirat. c. 11. (c. 9.), ubi ad explicandam vitam longam et sonum apium et cicadarum etc. recurrit ad spiritum innatum (σύμφυτον πνεῦμα).Cf. Aristotle, On Respiration, c. 11 (c. 9), where, to explain long life and the sound of bees and cicadas etc., he has recourse to the innate spirit (σύμφυτον πνεῦμα, "innate breath").
- Libr. II. Moral. c. 7. n. 10: Vox namque Angelorum est in laude Conditoris ipsa admiratio intimae contemplationis. — Paulo ante cod. cc et ed. 1 post ubi laus interserunt solum.Book II Morals, c. 7, n. 10: For the voice of the Angels in the praise of the Creator is the very wonder of inmost contemplation. — A little before, codex cc and ed. 1, after ubi laus, insert solum.
- Vide infra d. 10. a. 3. q. 1. et 1. Sent. d. 9. dub. 4; B. Albert., hic a. 6.See below d. 10, a. 3, q. 1, and 1 Sent. d. 9, dub. 4; Bl. Albert, here a. 6.
- Damasc., II. de Fide orthod. c. 6.Damascene, II On the Orthodox Faith, c. 6.
- Marc. 16, 19. — Quae sequuntur de B. M. V. inveniuntur in officio Assumtionis eiusdem.Mark 16:19. — The things which follow concerning the Blessed Virgin Mary are found in the office of her Assumption.
- Dist. 37. p. II. a. 1. q. 1-3, praecipue q. 3. ad 2.Distinction 37, p. II, a. 1, q. 1-3, especially q. 3, ad 2.
- Cod. aa a dextris Patris.Codex aa [reads] a dextris Patris ["at the right hand of the Father"].
- Vat. ipsorum, quae et paulo inferius omittit secundum ordinem.The Vatican edition [reads] ipsorum, which also a little below omits secundum ordinem.
- Codd. F K N cc et ed. 1 imaginatione.Codices F K N cc and ed. 1 [read] imaginatione.
- Plato, de Legum institutione (Epinomis sive Philosophus), (ed. Serrani, tom. II. pag. 986 seq.); Aristot., XII. Metaph. text. 47. (XI. c. 8.). De sententia doctorum catholicorum vide infra d. 14. p. II. a. 1. q. 3. — Paulo inferius non pauci codd. cum ed. 1 et iterum pro et ideo.Plato, On the Institution of Laws (the Epinomis or Philosophus), (ed. Serranus, tom. II, p. 986 ff.); Aristotle, XII Metaphysics text 47 (XI, c. 8). On the opinion of the catholic doctors see below d. 14, p. II, a. 1, q. 3. — A little below not a few codices with ed. 1 [read] et iterum for et ideo.
- Super Gen. 1. Vide apud Lyranum ibid. — Mox Vat. ultimum pro ulterius, quae et paulo inferius cum pluribus mss. post primum coniungunt addit simul.On Genesis 1. See in Lyra at the same place. — Then the Vatican edition [reads] ultimum for ulterius, which also a little below, with several manuscripts, after the first coniungunt adds simul.
- Dist. 14. p. II. a. 1. q. 3. — Idem dubium solvit B. Albert., hic a. 7. seq. et S. p. II. tr. 3. q. 12. m. 4.Distinction 14, p. II, a. 1, q. 3. — The same doubt B. Albert solves, here a. 7 ff. and S. p. II, tr. 3, q. 12, m. 4. ---