Bonaventure — Opera Omnia

Dist. 9, Art. 1, Q. 7

Book II: On the Creation of Things · Distinction 9

Textus Latinus

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Quaestio VII. Utrum ordines Angelorum sint tantum novem, an plures.

Septimo quaeritur de illis ordinibus Angelorum quantum ad numerum; et quaeritur, utrum sit status in novenario, an protendatur numerus usque ad denarium. Et quod sic, videtur.

1. Fundamenta. Sicut habetur in Lucae decimo quinto³, in parabola de drachma, homo intelligitur per drachmam decimam; sed non dicitur drachma decima nisi respectu novenarii, qui est in Angelis: ergo si decima drachma reinventa est, videtur, quod novem ordinibus decimus ordo adiunctus sit.

2. Item, si Angelus nunquam peccasset, homo factus esset et⁵ ad beatitudinem perveniret; sed non assumeretur ad restaurandos Angelorum ordines: ergo si non careret ordine, in aliquo ordine poneretur. Sed sive in uno, sive in pluribus, novem ordinibus adiiceretur ordo ulterius. Si ergo civitas Ierusalem per Christum perfecte restaurata est, videtur, quod non sit status ordinum in novenario, immo quod eis adiiciatur saltem decimus ordo.

3. Item, prima proportio reperitur in numeris; et quia omnia producta sunt secundum debitam proportionem, omnia dicuntur esse producta secundum rationes numerales, tam ab Augustino⁶ quam a Boethio. Si ergo civitas supernae Ierusalem est civitas perfectissima et optime proportionata, videtur, quod numerus ordinum et graduum eius non stabit citra eum numerum, in quo est perfectio et status; sed hic non est novenarius, sed denarius: ergo videtur, quod saltem usque ad denarium protendatur.

4. Item, beatissima Virgo Maria in patria non erit praeter ordinem: cum ergo sit supra omnes ordines, per se constituet ordinem: ergo videtur, quod sint ibi plures quam novem ordines.

Ad oppositum: Ad oppositum arguitur sic: 1. Omnis ordo reducitur ad aliquam hierarchiam; sed non sunt nisi tres hierarchiae, sicut patet ex sufficientia prius assignata⁷: suprema, media et infima, et quaelibet¹ earum sufficienter completur triplici ordine²: ergo non videtur, quod debeant esse plures.

2. Item, Trinitas manifestatur in omnibus creaturis secundum plus et minus, maxime autem manifestari debet in Beatis; sed numerus maxime expressivus Trinitatis est ille⁴ qui consistit in trinitate super se reflexa, sicut sunt tres terni⁸: ergo videtur, quod in tali numero ordines Beatorum habeant a summa Trinitate institui.

3. Item, distinctio ordinum est secundum dona gratiarum; sed nullum donum gratiae est in hominibus, quod non sit in Angelis: ergo nullum ordinem constituent homines praeter ordines Angelorum. Sed illi non sunt nisi novem: ergo non videtur, quod sit ponere numerum maiorem.

4. Item, si ponitur ordo hominum per se praeter assignatos ordines Angelorum, cum in omni ordine Angelorum sint de hominibus, tunc homines distinguerentur secundum decem gradus: ergo videtur, quod perfectioris numeri sit ordo in hominibus quam in beatis spiritibus. Quod non videtur, cum ipsi per naturam sint Deo proximiores et similiores, ac per hoc constitui debeant in ordinis et numeri nobilissima perfectione.

Conclusio

Probabile esse videtur, quod novem Angelorum ordinibus additur ordo decimus hominum imperfectorum, sed meritis Christi salvatorum.

Respondeo: Dicendum ad hoc, quod quia rationes praedictae solum congruitatis sunt, et auctoritates super hoc non inveniuntur expressae, Notandum. quod super hoc sunt opiniones variae.

Opinio 1. Quidam namque dicere voluerunt, quod omnes homines assumerentur ad Angelorum ordines, nec essent in illa superna Ierusalem nisi ordines novem: et sic competebat, ut esset expressa configuratio ad supermundanam hierarchiam, quae in Trinitate consistit; et si Angeli stetissent, ad ordines eorum assumti essent⁹, sicut nunc assumuntur. In hoc tamen differt, quod tunc illa assumtio esset hominum beatificatio solum, nunc autem est hominum beatificatio et ruinae Angelorum per quandam aequivalentiam reparatio. Nec obstant rationes ad hoc inductae, quia solum congruitatis sunt; nec illud quod obiicitur de beata Virgine, quia sicut privilegium speciale non est reducendum ad legem communem, sic singularis praerogativa, quae est in beata Virgine, non est numeranda cum ordinum distinctione, quae est secundum legem communem. — Est probabilis. Et ista opinio satis probabilis esse videtur.

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Opinio 2. Verumtamen, quia textus evangelicus hoc sonare videtur, dum hominem decimam drachmam vocat, et Anselmus hoc videtur innuere in libro de Casu diaboli¹⁰, videtur aliis magis esse probabile, quod homines per se constituant communiter unum ordinem, quem vocant decimum, respectu novem ordinum Angelorum. Non enim decet, ut dicunt, quod homines assumantur ad ordines Angelorum, nisi illi qui in hac vita eis similes exstiterunt. Illi autem sunt virgines, qui nec nubuntur nec nubunt¹¹; ideo solas virgines ad ordines Angelorum dicunt assumi, et ex eis solis ruinam angelicam restaurari, pro eo quod Angelis multum est cognata virginitas. — Non probatur. Sed haec positio non videtur esse conveniens, tum quia per decimam drachmam non solummodo corrupti, sed etiam virgines homines intelliguntur; tum etiam, quia multi carne corrupti multis virginibus praeferuntur, ut beata Maria Magdalena et Petrus apostolus multis aliis virginibus masculis et feminis absque dubio sunt superiores.

Opinio 3. et conclusio. Et ideo tertia positio est adhuc, quod supra novem ordines Angelorum addetur ordo decimus ex his, qui in vita ista non pervenerunt ad tantam meritorum excellentiam, ut exaltentur ad ordines Angelorum; sed meritis Christi salvati, decimum tenent gradum, sicut pro eorum salute sol iustitiae Christus per decem gradus descendit, quod signatum fuit in miraculo facto Ezechiae, quarti Regum vigesimo¹². — Rationes. Et ista positio videtur esse satis probabilis, tum propter imperfectionem meritorum, quam habent multi in via, tum etiam propter perfectionem electorum quantum ad numerum, quae erit in Ierusalem superna. Perfectio autem maxima in denario consistit, sicut infra¹³ dicetur, quando agetur de decalogo, vel de decimatione. Et ideo positionem istam possumus sustinere, quia eam probabilem reddit decimationis significatio et decimae drachmae inventio et solis per decem gradus descensio et ipsius denarii perfectio.

Solutio oppositorum. 1. Ad illud ergo quod obiicitur, quod quilibet ordo est in aliqua hierarchia; dicendum est, quod sicut praeter angelicam hierarchiam est nunc ponere hierarchiam ecclesiasticam, sic praeter illas angelicas hierarchias erit intelligere, in decimo gradu salvari simul rationem ordinis et hierarchiae: hierarchiae inquam, per comparationem ipsorum ad invicem, quia non habebunt omnimodam aequalitatem; sed ordinis per comparationem ad ordines superiores.

2. Ad illud quod obiicitur de expressa repraesentatione summae Trinitatis, dicendum, quod sicut unitas addita novenario novenarium non perimit, sed salvat et ad perfectiorem numerum deducit; sic decimus ordo, ex hominibus constitutus, repraesentationem summae Trinitatis ab angelicis spiritibus non tollit, sed salva illa expressa repraesentatione, facit ad supernae civitatis maiorem perfectionem.

3. Ad illud quod obiicitur, quod est distinctio secundum dona gratiarum; dicendum, quod non est secundum dona tantum, sed secundum dona quantum ad statum. Infra autem omnes status ordinum Angelorum adhuc¹⁴ est intelligere statum magis infimum in hominibus, et ita ordinem decimum, quamvis ex divina benignitate et largitate contingat, in gratia homines aequiparari Angelis, quibus sunt inferiores per naturam.

4. Ad illud quod obiicitur, quod tunc erit maior perfectio in hominibus; dicendum, quod falsum est, quia hoc non est propter maiorem perfectionem, sed propter maiorem a Deo elongationem. Infimus enim ordo inter omnes magis distat a Deo, sicut primus maxime appropinquat; et quia homo pluribus gradibus natus est distare a Deo quam Angelus, licet ex divina misericordia factus sit ei magis proximus: ideo tenet decimum locum, ut sic ostendatur, quod excellat Angelus hominem per naturam, ostendatur etiam nihilominus, quantum Deus sibi invisceraverit hominem per misericordiam¹⁵.

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Scholion

Haec quaestio est quasi complementum eius quod supra quaest. 5. dictum est, quo loco alii Lombardi Commentatores plerumque hanc rem tangunt. Ut notatur in responsione, nihil certi de hoc definitum est. S. Thom., aliter sentiens ac S. Bonav., dicit (hic q. unica, a. 8.): «Tertia positio plus mihi placet, quae etiam dictis Sanctorum magis consonat, scil. quod omnes electi assumantur ad ordines Angelorum, quidam ad superiores, quidam ad inferiores, quidam ad medios, pro diversitate suorum meritorum». Idem ab ipso docetur S. I. q. 108. a. 8, cui etiam assentiunt Petr. a Tar., hic a. 8; B. Albert., hic a. 8; S. p. II. tr. 10. q. 42. m. 3; Aegid. R., hic q. 3. a. 1. Sed Richard. a Med. (hic a. 2. q. 5.) magis favet opinioni S. Bonaventurae. Biel (hic q. 1. circa finem) utramque opinionem censet esse probabilem.

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English Translation

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Question VII. Whether the orders of Angels are only nine, or more.

Seventhly it is asked concerning those orders of the Angels as to number; and it is asked whether there is a fixed condition in the nine-fold [number], or whether the number is extended as far as the ten-fold [number]. And that it is so, [thus] it seems.

1. The fundamenta. As is had in Luke, chapter fifteen³, in the parable of the drachma, man is understood by the tenth drachma; but it is not called the tenth drachma except in respect of the nine-fold [number], which is in the Angels: therefore if the tenth drachma has been found again, it seems that to the nine orders a tenth order has been added.

2. Likewise, if an Angel had never sinned, man would have been made and⁵ would have come to beatitude; but he would not have been taken up to restore the orders of the Angels: therefore if he were not to lack an order, he would be placed in some order. But whether in one or in several, a further order would be added to the nine orders. If therefore the city Jerusalem has been perfectly restored through Christ, it seems that there is no fixed condition of the orders in the nine-fold [number], but rather that at least a tenth order is added to them.

3. Likewise, the first proportion is found in numbers; and because all things produced are [produced] according to a due proportion, all things are said to be produced according to numerical accounts, both by Augustine⁶ and by Boethius. If therefore the city of the supernal Jerusalem is a most perfect city and best proportioned, it seems that the number of its orders and grades will not stop short of that number in which there is perfection and a fixed condition; but this is not the nine-fold [number], but the ten-fold: therefore it seems that it is extended at least as far as the ten-fold [number].

4. Likewise, the most blessed Virgin Mary in the fatherland will not be without an order: since therefore she is above all the orders, she will by herself constitute an order: therefore it seems that there are there more than nine orders.

To the opposite: To the opposite it is argued thus: 1. Every order is reduced to some hierarchy; but there are only three hierarchies, as is clear from the sufficiency assigned earlier⁷: the supreme, the middle, and the lowest, and each¹ of them is sufficiently completed by a threefold order²: therefore it does not seem that there ought to be more.

2. Likewise, the Trinity is manifested in all creatures according to more and less, but it ought most of all to be manifested in the Blessed; but the number most expressive of the Trinity is that⁴ which consists in a trinity reflected upon itself, as are three threes⁸: therefore it seems that in such a number the orders of the Blessed have been instituted by the supreme Trinity.

3. Likewise, the distinction of the orders is according to the gifts of the graces; but there is no gift of grace in men which is not in the Angels: therefore men will constitute no order beyond the orders of the Angels. But those are only nine: therefore it does not seem that a greater number is to be posited.

4. Likewise, if an order of men is posited by itself beyond the orders of the Angels assigned, since in every order of Angels there are [some] of men, then men would be distinguished according to ten grades: therefore it seems that the order in men is of a more perfect number than in the blessed spirits. Which does not seem [right], since they by nature are nearer and more like to God, and on this account ought to be constituted in the most noble perfection of order and number.

Conclusion

It seems probable that to the nine orders of the Angels there is added a tenth order, of imperfect men, but [men] saved by the merits of Christ.

I respond: It must be said to this that, because the aforesaid arguments are only of congruity, and authorities upon this are not found expressed, To be noted. upon this matter there are various opinions.

First opinion. For some have wished to say that all men would be taken up into the orders of the Angels, and that there would be in that supernal Jerusalem only nine orders: and thus it was fitting that there should be an express configuration to the supramundane hierarchy, which consists in the Trinity; and if the Angels had stood [firm], [men] would have been taken up into their orders⁹, just as they now are taken up. In this, however, there is a difference, that then that taking-up would be only the beatification of men, but now it is the beatification of men and the repair, by a certain equivalence, of the fall of the Angels. Nor do the arguments adduced to this stand in the way, because they are only of congruity; nor [does] that which is objected concerning the blessed Virgin, because just as a special privilege is not to be reduced to the common law, so the singular prerogative which is in the blessed Virgin is not to be numbered with the distinction of the orders, which is according to the common law. — It is probable. And this opinion seems probable enough.

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Second opinion. Nevertheless, because the gospel text seems to sound thus, when it calls man the tenth drachma, and Anselm seems to hint at this in the book On the Fall of the Devil¹⁰, it seems to others more probable that men by themselves constitute in common one order, which they call the tenth, in respect of the nine orders of the Angels. For it is not fitting, as they say, that men be taken up into the orders of the Angels, except those who in this life have been like to them. But those are the virgins, who neither are given in marriage nor marry¹¹; therefore they say that virgins alone are taken up into the orders of the Angels, and that from these alone is the angelic fall repaired, on account of the fact that virginity is much akin to the Angels. — It is not proven. But this position does not seem to be fitting, both because by the tenth drachma not only the corrupt but also virgin men are understood; and also because many corrupt in flesh are preferred to many virgins, as the blessed Mary Magdalene and Peter the apostle are without doubt superior to many other virgins, both male and female.

Third opinion and conclusion. And so there is still a third position, that above the nine orders of the Angels a tenth order will be added, [composed] of those who in this life did not attain to so great an excellence of merits as to be exalted into the orders of the Angels; but, saved by the merits of Christ, they hold the tenth grade, just as for their salvation the sun of justice, Christ, descended through ten grades, which was signified in the miracle done for Hezekiah, in the fourth [book] of Kings, chapter twenty¹². — The reasons. And this position seems to be probable enough, both on account of the imperfection of the merits which many have on the way, and also on account of the perfection of the elect as to number, which will be in the supernal Jerusalem. But the greatest perfection consists in the ten-fold [number], as will be said below¹³, when there will be a treatment of the decalogue, or of tithing. And therefore we can sustain this position, because the signification of tithing and the finding of the tenth drachma and the descent of the sun through ten grades and the perfection of the ten-fold [number] itself render it probable.

Solution of the opposing [arguments]. 1. To that, then, which is objected — that every order is in some hierarchy — it must be said that, just as beyond the angelic hierarchy there is now to be posited an ecclesiastical hierarchy, so beyond those angelic hierarchies it will be [right] to understand that in the tenth grade there is saved at once the account of an order and of a hierarchy: of a hierarchy, I say, by comparison of [its members] to one another, because they will not have an altogether equality; but of an order, by comparison to the superior orders.

2. To that which is objected concerning the express representation of the supreme Trinity, it must be said that, just as a unit added to the nine-fold [number] does not destroy the nine-fold [number], but preserves it and leads it to a more perfect number; so the tenth order, constituted of men, does not take away the representation of the supreme Trinity from the angelic spirits, but, that express representation being preserved, makes for the greater perfection of the supernal city.

3. To that which is objected — that the distinction is according to the gifts of the graces — it must be said that it is not according to the gifts alone, but according to the gifts as to state. But below all the states of the orders of the Angels it is still¹⁴ [right] to understand a more lowly state in men, and so a tenth order, although it may come about, from the divine kindness and bounty, that men be made equal in grace to the Angels, to whom they are inferior by nature.

4. To that which is objected — that then there will be a greater perfection in men — it must be said that it is false, because this is not on account of a greater perfection, but on account of a greater removal from God. For the lowest order of all is the most distant from God, just as the first most of all draws near; and because man is born to be distant from God by more grades than an Angel, although by the divine mercy he has been made more near to Him: therefore he holds the tenth place, so that thus it may be shown that an Angel excels man by nature, [and] it may also be shown none the less how much God has taken man into His inmost being through mercy¹⁵.

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Scholion

This question is, as it were, the complement of that which was said above in question 5, in which place the other commentators on the Lombard for the most part touch this matter. As is noted in the response, nothing certain has been defined concerning this. St. Thomas, holding otherwise than St. Bonaventure, says (here, the single question, art. 8): «The third position pleases me more, which also accords more with the sayings of the Saints, namely that all the elect are taken up into the orders of the Angels, some into the higher, some into the lower, some into the middle, according to the diversity of their merits». The same is taught by him [in the] First [Part], q. 108, art. 8, with whom also agree Peter of Tarentaise, here art. 8; the Blessed Albert, here art. 8; [Alexander of Hales,] Summa p. II, tr. 10, q. 42, m. 3; Giles of Rome, here q. 3, art. 1. But Richard of Mediavilla (here art. 2, q. 5) favors more the opinion of St. Bonaventure. Biel (here q. 1, near the end) judges both opinions to be probable.

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Apparatus Criticus

Scil. ordinibus inferioribus. — Dein multi codd. cum prioribus edd. perperam quae pro qui.
Namely by the lower orders. — Then many codices, along with the earlier editions, wrongly [read] quae for qui.
Dionys., de Caelest. Hierarch., c. 3. § 2. seq. — Explicationem vide infra d. 10. a. 2. q. 2. in fine.
Dionysius, On the Celestial Hierarchy, c. 3, § 2 and following. — For the explanation see below, d. 10, a. 2, q. 2, at the end.
Vers. 8. — Paulo superius plures codd. vel procedat vel procedatur pro protendatur.
[Luke 15,] verse 8. — A little above, several codices [read] either procedat or procedatur for protendatur.
Dist. 5. a. 3. q. 2. praecipue ad 2. et d. 7. p. I. a. 1. q. 3.
Distinction 5, a. 3, q. 2, especially [the reply] to [argument] 2; and d. 7, p. I, a. 1, q. 3.
Cod. bb ut. — Hoc arg. insinuatur ab Anselmo, l. Cur Deus homo, c. 18.
Codex bb [reads] ut. — This argument is intimated by Anselm, [in the] book Why God [became] Man, c. 18.
Libr. IV. de Gen. ad lit. c. 3. n. 7; III. c. 16. n. 2-3; XI. de Trin. c. 11. n. 18. — Boeth., I. de Arithmetica, c. 1. ait: Haec [arithmetica] enim cunctis prior est, non modo, quod hanc ille huius mundanae molis conditor Deus primam suae habuit ratiocinationis exemplar et ad hanc cuncta constituit, quaecumque, fabricante ratione, per numeros assignati ordinis invenere concordiam, sed etc. Ibid. libr. II. c. 42. etiam docet, primam proportionem esse in arithmetica, quia «hanc nobis in principio ipsa numerorum natura et vis naturalis quantitatis opponit». Quod numerus denarius sit perfectus, asserit August., Epist. 55. ad inquis. Ianuarii, libr. II. c. 13. n. 28. dicens: Denarius, in quo est perfectio beatitudinis nostrae... quia redit ad primum. Cfr. I. Musicae, c. 11. n. 19. seq. Plura de numeris et de numero perfecto vide 1. Sent. d. 2. q. 4, scholion. — Vat. in principio arg. perperam omittit prima.
Book IV of On Genesis to the Letter, c. 3, n. 7; III, c. 16, n. 2-3; XI of On the Trinity, c. 11, n. 18. — Boethius, On Arithmetic book I, c. 1, says: «For this [arithmetic] is prior to all things, not only because God, the founder of this mundane mass, had it as the first exemplar of His reasoning, and constituted toward it all things which, with reason fashioning [them], found through numbers the concord of an assigned order, but etc.» In the same place, book II, c. 42, he also teaches that the first proportion is in arithmetic, because «this the very nature of numbers and the natural force of quantity sets before us at the beginning». That the ten-fold number is perfect, Augustine asserts, Letter 55, to the inquiry of Januarius, book II, c. 13, n. 28, saying: «The ten-fold [number], in which is the perfection of our beatitude... because it returns to the first». Cf. On Music I, c. 11, n. 19 and following. For more on numbers and on the perfect number see 1 Sent. d. 2, q. 4, scholion. — The Vatican edition, at the beginning of the argument, wrongly omits prima (first).
In praenotatis huius dist.
In the prefatory matter of this distinction.
Ita codd. A Y, multorum codd. lectio est dubia; Vat. trini. — De termino trinus cfr. 1. Sent. d. 24. a. 3. q. 1. 2, ubi docetur, hunc terminum significare pluralitatem et unitatem.
So codices A [and] Y; the reading of many codices is doubtful; the Vatican edition [reads] trini. — On the term trinus (threefold) cf. 1 Sent. d. 24, a. 3, q. 1 and 2, where it is taught that this term signifies plurality and unity.
Supple cum cod. A homines. Dein post sicut in cod. Y additur et.
Supply, with codex A, homines (men). Then after sicut in codex Y is added et.
Non in libro de Casu diaboli, qui a codd. et edd. allegatur, sed in libro I. Cur Deus homo, c. 18. Cfr. hic fundam. 2.
Not in the book On the Fall of the Devil, which is cited by the codices and editions, but in book I of Why God [became] Man, c. 18. Cf. here fundamentum 2.
Matth. 22, 30: Neque nubent neque nubentur, quod etiam cod. 1 ponit. Mox Vat. ideo solae virgines... debent [aliqui codd. dicuntur] assumi... ruina angelica restaurari.
Matthew 22:30: Neither shall they marry nor be given in marriage, which codex 1 also sets down. Presently the Vatican edition [reads] ideo solae virgines... debent (therefore virgins alone... ought) [some codices, dicuntur (are said)] assumi... ruina angelica restaurari (to be taken up... the angelic fall to be repaired).
Vers. 9. seqq.
[4 Kings 20,] verse 9 and following.
Libr. III. Sent. d. 37. a. 2. q. 1. Cfr. IV. Sent. d. 1. p. II. a. 1. q. 3. in corp. — In cod. A additur libro tertio dist. 3, ubi p. II. a. 1. q. 1. seq. agitur de decimatione.
Book III of the Sentences, d. 37, a. 2, q. 1. Cf. IV Sent. d. 1, p. II, a. 1, q. 3, in the body. — In codex A is added libro tertio dist. 3 (in the third book, distinction 3), where, p. II, a. 1, q. 1 and following, there is a treatment of tithing.
Non pauci codd. cum edd. I, 2, transpositis verbis, legunt status Angelorum adhuc ordinum est intelligere etc.
Not a few codices, along with editions I and 2, with the words transposed, read status Angelorum adhuc ordinum est intelligere etc.
Alluditur ad Luc. 1, 78.
There is an allusion to Luke 1:78. ---

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