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Dist. 11, Art. 1, Q. 2

Book III: On the Incarnation of the Word · Distinction 11

Textus Latinus
p. 245

Quaestio II. Utrum praedestinatio Christi respectu nostrae praedestinationis sit forma exemplaris.

Secundo quaeritur, utrum praedestinatio Christi respectu nostrae praedestinationis sit forma exemplaris. Et quod sic, videtur.

1. Ad Romanos octavo1: Quos praedestinavit conformes fieri imaginis Filii sui; sed illud cui debet res conformari et configurari, est exemplar eius: ergo si praedestinati sumus, ut conformemur Christo; videtur, quod eius praedestinatio sit nostrae praedestinationis exemplaris ratio.

2. Item, Augustinus, de Praedestinatione Sanctorum2: « Praeclarissimum lumen nostrae praedestinationis est Iesus Christus »; sed lumen habet rationem distinguendi et notificandi: si ergo hoc competit formae exemplari, videtur, quod praedestinatio Christi sit nostrae praedestinationis exemplar et ratio agnoscendi.

3. Item, vita Christi et modus vivendi fuit norma et exemplar sancte vivendi ipsis membris Christi3; sed sicut se habet conversatio ad conversationem, ita se habet praedestinatio ad praedestinationem: ergo si vita sua fuit regula et exemplar nostrae, pari ratione praedestinatio sua praedestinationis nostrae.

4. Item, Christi generatio fuit ratio exemplaris omnis emanationis, quia « in Verbo, quod Deus genuit, omnia disposuit4 »: ergo pari ratione eius praedestinatio fuit ratio exemplaris omnis praedestinationis.

Sed contra: 1. Super illud Iob trigesimo octavo5: Nunquid nosti ordinem caeli etc.; Glossa: « Noscere ordinem caeli est supernarum dispositionum occultas dispositiones videre »: ergo in praedestinationibus et dispositionibus est ordo et distinctio: ergo unusquisque praedestinatus habet suam propriam praedestinationem, distinctam a praedestinatione Christi: et si alia ratione praedestinatus est Christus, et alia alii, ergo non est exemplar praedestinationis aliorum.

2. Item, ipsa praedestinatio nihil aliud est quam praevisio sive dispositio pertinens ad exemplar6; si ergo exemplaris non est exemplar, ergo praedestinationis nihil est exemplar: ergo praedestinationis nostrae non est exemplar praedestinatio Christi.

3. Item, quae sunt simul, unum non est ratio exemplandi reliquum; sed omnes praedestinationes simul et ab aeterno fuerunt in mente divina: ergo praedestinatio Christi nullatenus potuit esse exemplaris forma7.

4. Item, si praedestinatio Christi est exemplar nostrae praedestinationis, aut ergo ratione principalis significati, aut ratione connotati. Si ratione principalis significati, cum illud sit Deus sive divina essentia, divina essentia erit exemplata, et idem erit exemplar sui ipsius8. Si ratione connotati; contra: exemplar praecedit exemplatum, non sequitur; sed multi habuerunt gratiam finalem, quae est effectus praedestinationis, antequam Christus susciperet gratiam: ergo non videtur, quod praedestinatio Christi cuiuslibet alterius praedestinationis fuerit exemplaris forma.

Conclusio.

Praedestinatio Christi quoad connotatum et exemplar exterius potest dici exemplar nostrae praedestinationis, non respectu summi artificis, sed respectu nostri.

Respondeo: Dicendum, quod est loqui de praedestinatione Christi et nostra9 dupliciter: aut quantum ad principale significatum, aut quantum ad

p. 246

connotatum. Si loquamur quantum ad principale significatum, quod quidem est divina essentia; sic nulla praedestinatio exemplar habet ab alia, cum omnes unum sint, scilicet divina essentia. — Si autem loquamur quantum ad connotatum, quod quidem est gratia et gloria; tunc distinguendum est, quod duplex est exemplar: quoddam interius in mente artificis, sicut ratio, secundum quam artifex producit sua opera; quoddam exterius, ad quod aspiciens ille qui ignorat artem, aliquo modo regulatur; sicut isti artifices mechanici aliquas formas exterius habent, secundum quas dirigunt opera sua, sicut patet in his qui faciunt calceamenta.

Si ergo primo modo loquamur de praedestinatione Christi ratione connotati, adhuc praedestinatio Christi non est nostrae praedestinationis exemplar. Deus enim non praedestinavit nos, aspiciens ad aliquod aliud a se, sed unumquodque praevidit in se et disposuit secundum rationem propriam. — Si vero loquamur de exemplari secundo modo, sic praedestinatio Christi est exemplar nostrae praedestinationis, exemplar, inquam, directivum non respectu summi artificis, sed respectu nostri, tam in credendis quam in exspectandis quam etiam in operandis. Tunc enim est in nobis recte gratia Dei, quando Christo efficimur conformes; et talia etiam per gratiam futura sunt corpora nostra, quale Christus sua resurrectione monstravit, secundum quod Sancti dicunt10; et nos ipsi, si volumus ad ultimum praedestinationis terminum pervenire, necesse habemus in auctorem fidei et consummatorem aspicere11, qui exemplum dedit, ut quemadmodum ipse fecit, et nos faciamus. Quemadmodum enim Petrus dicit primae secundo, Christus passus est pro nobis, vobis relinquens exemplum. Et pro tanto dicit Augustinus, quod ipse est « praeclarissimum lumen nostrae praedestinationis », quasi Deus ad unumquemque nostrum dicat: Aspice et fac secundum exemplar, quod tibi in monte monstratum est12, hoc est in Christo, cuius omnia illa veteris Testamenti apparamenta fuerunt signa. — Et in hoc sensu concedi potest, quod praedestinatio Christi exemplaris forma sit nostrae praedestinationis.

1. Ad illud ergo quod obiicitur in contrarium, quod sunt distinctae et ordinatae; dicendum, quod ex illo verbo habetur, quod inter praedestinationes a parte connotatorum est distinctio, sic tamen quod non deest ordo. Et ideo, quamvis nostrae praedestinationis effectus ab effectu praedestinationis Christi sit distinctus; potest tamen habere ordinem ad ipsum, secundum quem est directio et regulatio, et per hoc quaedam ratio exemplandi.

2. Ad illud quod obiicitur, quod praedestinatio ipsa est exemplar; dicendum, quod verum est de ratione principalis significati; et quantum ad hoc bene concedendum est, quod una praedestinatio non est exemplar alterius, sed ratione connotati est exemplatum; et nihil prohibet, aliquod esse quodam modo exemplatum et quodam modo exemplar. Sicut liber primo factus ab artifice est exemplar respectu librorum deinceps fiendorum, sed exemplatus fuit ab arte existente in mente13; sic et in effectu praedestinationis intelligendum est.

3. Ad illud quod obiicitur, quod praedestinationes sunt simul; iam patet responsio. Hoc enim verum est quantum ad principale significatum, sed quantum ad connotatum veritatem non habet; et ideo nihil impedit, quin ex illa parte contingat reperire exemplaritatem14.

4. Ad illud quod obiicitur, quod exemplar praecedit exemplatum; dicendum, quod etsi Christus, proprie loquendo, sua vita non dederit formam et exemplum, nisi his qui secuti sunt15, tamen sub quibusdam velaminibus figurarum dedit praecedentibus quod nobis dat aperte; et cum exercebantur spiritualiter et fideliter a viris sanctis et spiritualibus, per hoc Christo conformabantur in vita, quem etsi nondum viderent in carne, videbant tamen fide, iuxta illud Ioannis octavo16: Abraham exsultavit, ut videret diem meum, vidit et gavisus est; et ita, quamvis non praecesserit re, praecessit tamen praefiguratione et credulitate. Et illud sufficit ad rationem exemplaris qualemcumque. — Praeterea, etsi quantum ad gratiam non praecesserit, tamen quantum ad gloriam praecessit; et ratione istius rationem exemplaritatis habet Christi praedestinatio respectu omnium. Ipse enim est primogenitus in multis fratribus, primatum tenens in omnibus17.

English Translation

Question II. Whether Christ's predestination is an exemplary form in relation to our predestination.

Secondly it is asked whether Christ's predestination is an exemplary form in relation to our predestination. And that it is so, it seems.

1. To the Romans, chapter eight1: Whom he predestined to be made conformable to the image of his Son; but that to which a thing ought to be conformed and configured is its exemplar: therefore if we are predestined to be conformed to Christ, it seems that his predestination is the exemplary ground of our predestination.

2. Likewise, Augustine, On the Predestination of the Saints2: "The most splendid light of our predestination is Jesus Christ"; but light has the character of distinguishing and making known: if therefore this belongs to an exemplary form, it seems that Christ's predestination is the exemplar of our predestination and the ground of recognizing it.

3. Likewise, the life of Christ and his manner of living was the norm and exemplar of holy living for the very members of Christ3; but as conduct stands to conduct, so predestination stands to predestination: therefore if his life was the rule and exemplar of ours, by parity of reasoning his predestination [was] of our predestination.

4. Likewise, Christ's generation was the exemplary ground of every emanation, since "in the Word, which God begot, he disposed all things4": therefore by parity of reasoning his predestination was the exemplary ground of every predestination.

On the contrary: 1. Upon that text of Job, chapter thirty-eight5: Dost thou know the order of heaven etc.; the Gloss: "To know the order of heaven is to see the hidden dispositions of the supernal dispositions": therefore in predestinations and dispositions there is order and distinction: therefore each predestined person has his own proper predestination, distinct from the predestination of Christ: and if Christ is predestined by one ground, and others by another, therefore it is not the exemplar of the predestination of others.

2. Likewise, predestination itself is nothing other than the foreseeing or disposition pertaining to the exemplar6; if therefore that which belongs to the exemplar is not an exemplar, then nothing belonging to predestination is an exemplar: therefore Christ's predestination is not the exemplar of our predestination.

3. Likewise, of things that are simultaneous, the one is not the ground of exemplifying the other; but all predestinations were simultaneously and from eternity in the divine mind: therefore Christ's predestination could in no way be an exemplary form7.

4. Likewise, if Christ's predestination is the exemplar of our predestination, then either by reason of the principal signified or by reason of the connoted. If by reason of the principal signified, since that is God or the divine essence, the divine essence will be the exemplified, and the same will be the exemplar of itself8. If by reason of the connoted; on the contrary: the exemplar precedes the exemplified, it does not follow; but many had final grace, which is an effect of predestination, before Christ received grace: therefore it does not seem that Christ's predestination was the exemplary form of anyone else's predestination.

Conclusion.

Christ's predestination, as regards the connoted and the exterior exemplar, can be called the exemplar of our predestination, not in relation to the supreme artificer, but in relation to us.

I respond: It must be said that one may speak of the predestination of Christ and ours9 in two ways: either as to the principal signified, or as to the

connoted. If we speak as to the principal signified, which indeed is the divine essence; then no predestination has its exemplar from another, since all are one, namely the divine essence. — But if we speak as to the connoted, which indeed is grace and glory; then it must be distinguished that the exemplar is twofold: one interior in the mind of the artificer, as the account by which the artificer produces his works; another exterior, looking to which one who is ignorant of the art is in some way regulated; just as those mechanical artificers have certain exterior forms, according to which they direct their works, as is evident in those who make shoes.

If therefore in the first way we speak of Christ's predestination by reason of the connoted, even so Christ's predestination is not the exemplar of our predestination. For God did not predestine us by looking to anything other than himself, but he foresaw each thing in himself and disposed it according to its proper ground. — But if we speak of the exemplar in the second way, then Christ's predestination is the exemplar of our predestination, an exemplar, I say, that is directive not in relation to the supreme artificer, but in relation to us, both in the things to be believed and in the things to be awaited and also in the things to be done. For then the grace of God is rightly in us, when we are made conformable to Christ; and our bodies too are destined through grace to be such, of which kind Christ showed by his resurrection, according to what the Saints say10; and we ourselves, if we wish to arrive at the ultimate term of predestination, must look to the author of faith and its consummator11, who gave an example, that as he himself did, we also might do. For as Peter says in the first [letter], chapter two, Christ suffered for us, leaving you an example. And to this extent Augustine says that he is "the most splendid light of our predestination," as though God says to each one of us: Look and make according to the exemplar that was shown to thee on the mountain12, that is, in Christ, of whom all those furnishings of the Old Testament were signs. — And in this sense it can be conceded that Christ's predestination is the exemplary form of our predestination.

1. To that, therefore, which is objected on the contrary, that they are distinct and ordered; it must be said that from that text it is held that among predestinations on the side of the connoted there is distinction, yet in such a way that order is not lacking. And therefore, although the effect of our predestination is distinct from the effect of Christ's predestination; it can nevertheless have an order toward it, according to which there is direction and regulation, and through this a certain ground of exemplifying.

2. To that which is objected, that predestination itself is an exemplar; it must be said that this is true by reason of the principal signified; and as to this it must well be conceded that one predestination is not the exemplar of another, but by reason of the connoted it is the exemplified; and nothing prevents something from being in one way exemplified and in another way an exemplar. Just as a book first made by an artificer is an exemplar with respect to the books thereafter to be made, but it was exemplified from the art existing in the mind13; so too it must be understood in the effect of predestination.

3. To that which is objected, that predestinations are simultaneous; the response is already evident. For this is true as to the principal signified, but as to the connoted it does not hold the truth; and therefore nothing prevents that on that side an exemplarity should be found14.

4. To that which is objected, that the exemplar precedes the exemplified; it must be said that although Christ, properly speaking, did not give a form and example by his life except to those who followed15, nevertheless under certain veils of figures he gave to those who preceded what he gives to us openly; and when they were exercised spiritually and faithfully by holy and spiritual men, through this they were conformed to Christ in life, whom, even though they did not yet see in the flesh, they nevertheless saw by faith, according to that text of John, chapter eight16: Abraham rejoiced that he might see my day, he saw it and was glad; and thus, although he did not precede in actuality, he nevertheless preceded by prefiguration and by belief. And that suffices for some kind of exemplary character. — Moreover, even if as to grace he did not precede, nevertheless as to glory he did precede; and by reason of this, Christ's predestination has the character of exemplarity in relation to all. For he is the firstborn among many brethren, holding the primacy in all things17.

Apparatus Criticus
  1. Vers. 29. — In minori respici videtur illud Exod. 25, 40: Fac secundum exemplar etc. Cfr. de minori tom. I. pag. 600, nota 7.
    Verse 29. — In the minor [premise] there seems to be referenced that text of Exodus 25, 40: Make according to the exemplar etc. Cf. on the minor [premise], tome I, page 600, note 7.
  2. Cap. 15. n. 30. Est etiam praeclarissimum lumen praedestinationis et gratiae ipse Salvator… Christus Iesus. Cfr. de Dono persever. c. 24. n. 67.
    Chapter 15, n. 30. "The Saviour himself… Christ Jesus is also the most splendid light of predestination and grace." Cf. On the Gift of Perseverance c. 24, n. 67.
  3. Vide Ioan. 13, 15, et 1. Petr. 2, 21. — Paulo inferius post et exemplar nostrae edd. supplent vitae.
    See John 13, 15, and 1 Peter 2, 21. — A little below, after and the exemplar of our, the editions supply life.
  4. Ut apud Petr. Lombardum et Lyranum legitur in Glossa ordinaria in Ps. 61, 12. Verba ipsa sumta sunt ex August. in hunc loc. Cfr supra pag. 191, nota 4, et I. Sent. d. 6. q. 3. et d. 27. p. II. q. 2.
    As it is read in Peter Lombard and in Lyra in the Glossa ordinaria on Psalm 61, 12. The words themselves are taken from Augustine on this passage. Cf. above, page 191, note 4, and I Sent. d. 6, q. 3, and d. 27, p. II, q. 2.
  5. Vers. 33. — Glossa haec ordinaria (et apud Strabum et Lyranum) sumta est ex Gregor., XXIX. Moral. c. 33. n. 77, ubi sic: Ordinem caeli nosse est supernarum dispositionum occultas praedestinationes videre. — Paulo inferius pro et si alia ratione cod. U et sic secundum aliam rationem. Deinde idem cod. U cum codd. A G H I K N T V Z bb alia omittit ante alii. Demum edd. ultimam conclus. huius arg. sic exhibent: ergo non est exemplar suae praedestinationis et aliorum.
    Verse 33. — This Gloss (ordinary, and in Strabo and in Lyra) is taken from Gregory, Moralia XXIX, c. 33, n. 77, where thus: "To know the order of heaven is to see the hidden predestinations of the supernal dispositions." — A little below, for and if by another ground codex U reads and thus according to another ground. Then the same codex U, with codices A G H I K N T V Z bb, omits another before others. Finally the editions present the last conclusion of this argument thus: therefore it is not the exemplar of its own predestination and of others.
  6. Cfr. hic fundam. 4. — Inferius pro nihil cod. G non.
    Cf. here, fundamentum 4. — Below, for nothing codex G reads not.
  7. Vat. addit praedestinationum aliarum.
    The Vatican edition adds of other predestinations.
  8. Edd. et idem [Vat. et sic idem] exemplatum et exemplar sui ipsius. Mox post non sequitur Vat. adiicit illud, et pro non sequitur cod. K habet et non convertitur. — De principiis huius arg. cfr. I. Sent. d. 40. a. 1. q. I.
    The editions [read] and the same [Vatican ed.: and thus the same] the exemplified and the exemplar of itself. Soon after it does not follow the Vatican edition adds that, and for it does not follow codex K has and it is not convertible. — On the principles of this argument cf. I Sent. d. 40, a. 1, q. I.
  9. Pro nostra Vat. falso natura.
    For ours the Vatican edition falsely [reads] nature.
  10. Cfr. IV. Sent. d. 43. a. I. q. 6. et d. 49. p. II. a. 2. princip. a. 2. q. I, ubi praecipue allegatur August., de Civ. Dei, qui in laudato libro passim (XIII. c. 23; XXII. c. 13. seqq.) agit de qualitate corporum resurgentium. — Paulo superius pro per gratiam codd. G (K. a secunda manu) bb per gloriam.
    Cf. IV Sent. d. 43, a. I, q. 6, and d. 49, p. II, a. 2, princ., a. 2, q. I, where Augustine is chiefly alleged, On the City of God, who in the praised book throughout (XIII, c. 23; XXII, c. 13 ff.) treats of the quality of resurrected bodies. — A little above, for through grace codices G (K, by a second hand), bb [read] through glory.
  11. Hebr. 12, 2. — Subinde respicitur illud Ioan. 13, 15: Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. — Seq. Script. loc. est I. Petr. 2. 21. — Post et consummatorem Vat. interiicit qui est Christus et mox pro Quemadmodum enim substituit quemadmodum etiam. Vocula ista enim abest a cod. Z et edd. 1, 2.
    Hebrews 12, 2. — Thereupon there is referenced that text of John 13, 15: "For I have given you an example, that as I have done to you, so you also may do." — The following Scripture passage is 1 Peter 2, 21. — After and consummator the Vatican edition inserts who is Christ, and soon for For as it substitutes as also. That little word for is absent from codex Z and editions 1, 2.
  12. Exod. 25, 40.
    Exodus 25, 40.
  13. Vat. subdit artificis. Verbum existente in cod. Q a secunda manu mutatum est in exemplante. Paulo superius pro aliquod esse codd. A G H bb aliquid esse.
    The Vatican edition adds of the artificer. The word existing in codex Q was changed by a second hand into exemplifying. A little above, for something to be codices A G H bb [read] some thing to be.
  14. Cfr. I Sent. d. 35. q. 3. et 6.
    Cf. I Sent. d. 35, q. 3 and 6.
  15. Edd. supplent eum. Paulo inferius pro et cum non pauci codd. et tamen, codd. A bb (K aa a secunda manu) et dum.
    The editions supply him. A little below, for and when not a few codices [read] and yet, codices A bb (K aa by a second hand) and while.
  16. Ver. 56. — Mox pro praecesserit re edd. 1, 2 praecesserit tempore, Vat. praecesserit re vel tempore.
    Verse 56. — Soon for preceded in actuality editions 1, 2 [read] preceded in time, the Vatican edition preceded in actuality or in time.
  17. Rom. 8, 29, et Coloss. 1, 18. — Vide scholion ad praecedentem quaest.
    Romans 8, 29, and Colossians 1, 18. — See the scholion to the preceding question.
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