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Dist. 25, Art. 2, Q. 2

Book III: On the Incarnation of the Word · Distinction 25

Textus Latinus
p. 547

Quaestio II. Utrum fides profecerit quoad illuminationis plenitudinem.

Secundo quaeritur, utrum fides profecerit quantum ad illuminationis plenitudinem. Et quod sic, videtur:

1. Primo auctoritate Gregorii in quadam Homilia super illud Lucaep547-3: Beati oculi, qui vident quae vos videtis; ibi Gregorius: «Secundum incrementa temporum crevit scientia Sanctorum et spiritualium Patrum; et quanto adventui Salvatoris viciniores exstiterunt, tanto mysterium salutis plenius perceperunt»; ergo pleniori lumine cognoverunt; sed non cognoverunt nisi fide: ergo crevit fides quantum ad luminis plenitudinem.

2. Item, secundum profectum temporum crevit prophetia quantum ad illuminationis plenitudinem: ergo consimili ratione videtur hoc debere reperiri in ipsa fide. Prima probatur per hoc quod dicit David prophetap547-4: Super senes intellexi; et iterum: Super omnes docentes me intellexi; et Actuum secundo dixit Petrus: Non, sicut aestimatis, hi ebrii sunt, sed hoc est quod dicitur per prophetam Ioel: Et erit in novissimis diebus, effundam etc. Si ergo secundum maiorem Spiritus effusionem crescit mentis illuminatio, videtur, quod ipsa fidei cognitio secundum temporis diversitatem creverit quantum ad luminis plenitudinem.

3. Item, clarius videtur unumquodque ad praesentiam lucis quam ad praesentiam umbrae; sed in nova Lege fuit ipsius veritatis exhibitio, in veteri vero

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fuit ipsius veritatis umbratilis praefiguratiop548-1: ergo secundum tempus novae Legis maior fit in cognitione fidei luminis plenitudo.

4. Item, maior illuminatio fidei habet ortum a duplici principio, videlicet a gratia interius inspirante et ab instructione exterius manuducentep548-2; sed tempore Legis novae abundantior est gratiae effusio in Sacramentis et clarior instructio in evangelicis et apostolicis documentis: ergo videtur, quod in ipsa fide secundum tempus gratiae maior sit plenitudo luminis.

Sed contra: 1. Quod est supra tempus non mutatur nec proficit nec deficit in tempore; sed illuminatio fidei innititur primae Veritati propter se et super omnia, quae est omnino supra tempusp548-3: ergo videtur, quod fidei cognitio secundum temporis diversitatem nec proficiat nec deficiat quantum ad luminis plenitudinem.

2. Item, videtur, quod fides non solum non profecerit quantum ad luminis plenitudinem, immo potius decreverit, quia maior est illuminatio, quae revelat magis occultum, quam quae revelat magis manifestum; sed fides ante adventum Christi faciebat cognoscere Redemptorem et Mediatorem, et hoc quidem multo magis erat occultum quam post adventum ipsius: videtur ergo, quod ipsa fides ampliori et perfectiori lumine tunc temporis perfunderet mentem.

3. Item, maior est illuminatio, quae facit praecognoscere futura, quam quae facit rememorari praeterita; sed fides in antiquis Patribus faciebat futura praecognoscere, in nobis facit praeterita rememorari: ergo amplioris et perfectioris luminis erat tunc quam nunc.

4. Item, tanto amplior est illuminatio et maior, quanto lumen suum magis communicat; sed fides sequentium confirmatur per fidem Patrum praecedentiump548-4: ergo cum priores communicant illuminationem suam posterioribus, non e converso; videtur, quod maior fuerit in eis luminis plenitudo.

Conclusio.

Fides secundum temporum diversitatem crevit quoad luminis plenitudinem, considerata fide secundum statum communem.

Respondeo: Dicendum, quod secundum diversitatem temporum crevit fides quantum ad luminis plenitudinem, intelligendo de fide secundum statum communem. Hoc autem non est propter ipsorum temporum transmutationem primo et principaliter, sed propter veritatis exhibitionem, propter maioremp548-5 gratiae diffusionem, propter planiorem instructionem. Ideo enim credentes clarius nunc ea quae credunt, cognoscunt, quam antiquitus cognoscebant, quia iam est veritas exhibita per Christum, iam etiam gratia Spiritus sancti amplius diffunditur in Sacramentis novae Legis propter Christi meritum et pretium iam solutum; iam etiam nunc fides apertius praedicatur et docetur, probatur et defenditur per evidens discipulorum Christi et eius sequacium documentum. — Unde concedendae sunt rationes, quae hoc ostendunt.

1. Ad illud vero quod obiicitur, quod illuminatio fidei et ipsa fides est supra tempus; dicendum, quod licet sit supra tempus quantum ad rationem moventem, quia innititur primae Veritati propter se; tamen quantum ad ipsum intellectum credentem et assentientem voluntarie respicit statum viae, et ita quodam modo temporis varietatem, quia status viae secundum diversa tempora variari habet. Et ideo, sicut videmus, quod in uno homine fides crescit et proficit paulative, secundum quod homo magis ac magis se disponit ad fidei susceptionem; sic etiam in diversis temporibus proficit fides secundum statum communem, quia secundum profectum temporum efficiebanturp548-6 homines magis idonei ad percipienda et intelligenda sacramenta fidei.

2. Ad illud quod obiicitur, quod maior est illuminatio, quae manifestat magis occulta; dicendum, quod illud habet veritatem ceteris paribus; sed aliqua illuminatio adeo potest illuminare ad videndam rem manifestam, quod excedit illam quae illuminat ad cognoscendam rem occultam, sicut visio patriae excedit fidem. — Potest etiam aliter dici, quod occultum aliquid dicitur dupliciter: vel a parte cognoscentis, vel a parte rei cognitae. Cum ergo dicitur, quod maior est illuminatio, quae facit cognoscere magis occultum; si intelligatur a parte cognoscentis et a parte rei cognitae, tunc habet veritatem, utpote si illud quod erat occultum, faciat magis manifestum. Et hoc modo non habet veritatem in propositop548-7, quia fides praecedentium adventum Christi non faciebat de magis occulto magis manifestum, immo quod erat occultum in se remanebat occultum ipsi cognoscenti.

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3. Ad illud quod obiicitur, quod maior est illuminatio, quae facit praecognoscere futura, quam quae facit rememorari praeterita; dicendum, quod illud verum est de illis praeteritis, quae subiacent humanae considerationi; de his autem, quae sunt supra rationem, veritatem non habet. De talibus enim consuevit dici, quod non solum est prophetia futurorum, sed etiam praeteritorum, sicut prophetavit Moysesp549-1, cum dixit: In principio creavit Deus caelum et terram; et Elisabeth Lucae primo: Beata quae credidisti etc.; et respectu talium est fides. Per fidem enim creditur, quod Deus fuit passus et mortuus et quod resurrexit tertia die; et hoc excedit naturale iudicium, nec ad huius cognitionem pervenire potest homo per ea quae sensu cognovit, sed per ea quae Deus inspiravit. Unde quamvis fides nostra sit praeteritorum, potius debet dici divina illuminatio, quam dicatur praeteritorum rememoratio.

4. Ad illud quod obiicitur, quod illuminatio praecedentium magis communicatur quam illuminatio sequentium; dicendum, quod hoc accidit, sicut lucerna posita super candelabrum magis illuminat, quam si multae ponerentur sub modiop549-2. Per hunc modum patientia Iob et Tobiae plures movet et dirigit ad veritatem quam patientia multorum aliorum, quorum virtus plus claruit apud Deum. Et secundum istum modum illuminatio Patrum praecedentium magis derivatur quam illuminatio sequentium, quia sequentes a prioribus accipiunt exemplum bene vivendi et credendi, non e converso; sicut discipulus doctrinam accipit a magistro; qui si bonus est, potest dicere cum Davidp549-3: Super omnes docentes me intellexi etc.

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English Translation

Question II. Whether faith has progressed as to the fullness of illumination.

Second it is asked whether faith has progressed as to the fullness of illumination. And that it is so, it seems:

1. First, by the authority of Gregory in a certain Homily on that text of Lukep547-3: Blessed are the eyes that see what you see; there Gregory: «According to the increments of times the knowledge of the Saints and of the spiritual Fathers grew; and the nearer they came to the coming of the Savior, the more fully they perceived the mystery of salvation»; therefore they knew by a fuller light; but they did not know except by faith: therefore faith grew as to the fullness of the light.

2. Likewise, according to the progress of times prophecy grew as to the fullness of illumination: therefore by a like account it seems that this ought to be found in faith itself. The first [premise] is proved by what David the prophet saysp547-4: I have understood above the aged; and again: I have understood above all my teachers; and in Acts, chapter two, Peter said: These are not, as you suppose, drunk, but this is that which was spoken by the prophet Joel: And it shall come to pass in the last days, I will pour out etc. If therefore according to a greater outpouring of the Spirit the illumination of the mind increases, it seems that the cognition of faith itself, according to the diversity of time, has grown as to the fullness of the light.

3. Likewise, each thing is seen more clearly in the presence of light than in the presence of shadow; but in the new Law there was the exhibition of truth itself, while in the old

there was the shadowy prefiguration of truth itselfp548-1: therefore according to the time of the new Law a greater fullness of light comes to be in the cognition of faith.

4. Likewise, the greater illumination of faith takes its origin from a twofold principle, namely from grace inspiring within and from instruction leading by the hand withoutp548-2; but in the time of the new Law the outpouring of grace in the Sacraments is more abundant and the instruction in the evangelical and apostolic documents is clearer: therefore it seems that in faith itself, according to the time of grace, there is a greater fullness of light.

On the contrary: 1. What is above time is not changed nor does it progress nor fail in time; but the illumination of faith rests upon the first Truth for its own sake and above all things, which is altogether above timep548-3: therefore it seems that the cognition of faith, according to the diversity of time, neither progresses nor fails as to the fullness of the light.

2. Likewise, it seems that faith not only has not progressed as to the fullness of the light, nay rather has decreased, because that illumination is greater which reveals what is more hidden than that which reveals what is more manifest; but faith before the coming of Christ made [men] know the Redeemer and Mediator, and this indeed was much more hidden than after his coming: therefore it seems that faith itself then flooded the mind with an ampler and more perfect light.

3. Likewise, that illumination is greater which makes [one] foreknow future things than that which makes [one] recall past things; but faith in the ancient Fathers made [them] foreknow future things, in us it makes [us] recall past things: therefore there was an ampler and more perfect light then than now.

4. Likewise, the illumination is so much the ampler and greater the more it communicates its light; but the faith of those who follow is confirmed by the faith of the Fathers who precedep548-4: therefore since the prior ones communicate their illumination to the posterior, and not conversely; it seems that the fullness of light was greater in them.

Conclusion.

Faith according to the diversity of times has grown as to the fullness of illumination, faith being considered according to the common state.

I respond: It must be said that according to the diversity of times faith has grown as to the fullness of light, understanding [this] of faith according to the common state. But this is not on account of any transmutation of the times themselves first and principally, but on account of the exhibition of truth, on account of a greaterp548-5 diffusion of grace, on account of a plainer instruction. For believers now know more clearly the things which they believe than they knew of old, because the truth has now been exhibited through Christ, [and] now also the grace of the Holy Spirit is more amply diffused in the Sacraments of the new Law on account of Christ's merit and the price now paid; now also faith is more openly preached and taught, proved and defended through the evident testimony of the disciples of Christ and of his followers. — Hence the reasons which show this are to be granted.

1. But to that which is objected, that the illumination of faith and faith itself is above time; it must be said that although it is above time as to the moving ground, because it rests upon the first Truth for its own sake; yet as to the believing intellect itself, voluntarily assenting, it regards the state of the wayfarer, and thus in a certain way the variety of time, because the state of the wayfarer is liable to vary according to the diverse times. And therefore, just as we see that in one man faith grows and progresses little by little, according as the man disposes himself more and more to the reception of faith; so also in the diverse times faith progresses according to the common state, because according to the progress of the times men were madep548-6 more apt for perceiving and understanding the sacraments of faith.

2. To that which is objected, that the illumination is greater which manifests what is more hidden; it must be said that this holds true other things being equal; but some illumination can illuminate so [strongly] for seeing a manifest thing that it exceeds that which illuminates for knowing a hidden thing, just as the vision of the homeland exceeds faith. — It can also be said otherwise, that something is called hidden in two ways: either on the part of the knower, or on the part of the thing known. When therefore it is said that the illumination is greater which makes [one] know what is more hidden; if it be understood on the part of the knower and on the part of the thing known, then it holds true, as for instance if it makes more manifest that which was hidden. And in this mode it does not hold true in the matter proposedp548-7, because the faith of those preceding the coming of Christ did not make of the more hidden the more manifest, nay rather what was hidden in itself remained hidden to the knower himself.

3. To that which is objected, that the illumination is greater which makes [one] foreknow future things than that which makes [one] recall past things; it must be said that this is true of those past things which lie under human consideration; but of those things which are above reason, it does not hold true. For of such things it is wont to be said that there is prophecy not only of future things, but also of past things, as Moses prophesiedp549-1, when he said: In the beginning God created heaven and earth; and Elizabeth in Luke, chapter one: Blessed art thou that hast believed etc.; and with respect to such things there is faith. For by faith it is believed that God suffered and died and that he rose on the third day; and this exceeds natural judgment, nor can a man arrive at the knowledge of this through the things which he has known by sense, but through the things which God has inspired. Hence although our faith is of past things, it ought rather to be called a divine illumination than be called a recollection of past things.

4. To that which is objected, that the illumination of those preceding is more communicated than the illumination of those following; it must be said that this happens, just as a lamp set upon a candlestick gives more light than if many were placed under a bushelp549-2. In this manner the patience of Job and of Tobias moves and directs more [people] to the truth than the patience of many others, whose virtue shone more before God. And according to this mode the illumination of the preceding Fathers is more derived [to others] than the illumination of those following, because those following receive from the prior ones the example of living and believing well, and not conversely; just as a disciple receives doctrine from a master; who if he is good, can say with Davidp549-3: I have understood above all my teachers etc.

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Apparatus Criticus
  1. Cap. 10, 23. — Sententia Gregorii, quam Hugo a S. Vict. in I. de Sacram. p. X. c. 6. fere eisdem verbis affert, ac hic S. Bonav., in Gregorii II. Homil. in Ezech. homil. 4. n. 12, unde sumta est, sic sonat: Per incrementa temporum crevit scientia spiritualium Patrum. Plus namque Moyses quam Abraham, plus Prophetae quam Moyses, plus Apostoli quam Prophetae in omnipotentis Dei scientia eruditi sunt. Fallor, si haec ipsa Scriptura non loquitur: Pertransibunt, inquit, plurimi, et multiplex erit scientia (Dan. 12, 4.)... Certe Veritas dicit: Multi reges et Prophetae voluerunt videre quae videtis, et audire quae auditis, sed non viderunt (Luc. 10, 24.). Plus ergo [Apostoli] quam Prophetae de divina scientia noverunt etc. — Superius pro illuminationis edd. luminis.
    Chapter 10, 23. — The sentence of Gregory, which Hugh of St. Victor in book I. On the Sacraments p. X. c. 6. cites in nearly the same words as St. Bonaventure does here, in Gregory's Homilies on Ezekiel (book II.) homily 4. n. 12, whence it is taken, runs thus: Through the increments of times the knowledge of the spiritual Fathers grew. For Moses [was instructed] more than Abraham, the Prophets more than Moses, the Apostles more than the Prophets in the knowledge of almighty God. I am mistaken if this very Scripture does not say it: Many, it says, shall pass over, and knowledge shall be manifold (Dan. 12, 4.)... Surely Truth says: Many kings and Prophets desired to see the things which you see, and to hear the things which you hear, but they did not see them (Luke 10, 24.). Therefore the [Apostles] knew more of divine knowledge than the Prophets etc. — Above, for illuminationis the editions [read] luminis.
  2. Psalm. 118, 100; seq. testimonium ibid. v. 99; tertium Act. 2, 15, ubi respicitur Ioel 2, 28. — In initio arg. pro profectum Vat. processum; in fine arg. pro plenitudinem cod. K claritatem.
    Psalm 118, 100; the following testimony in the same place, v. 99; the third, Acts 2, 15, where there is reference to Joel 2, 28. — At the beginning of the argument, for profectum the Vatican [edition reads] processum; at the end of the argument, for plenitudinem codex K [reads] claritatem.
  3. Ioan. 1, 17: Quia Lex per Moysen data est, gratia et veritas per Iesum Christum facta est. Hebr. 10, 1: Umbram enim habens Lex futurorum bonorum etc. — Pro umbratilis, quod fide codd. K V Z restauravimus, codd. N W umbrantis, alii codd. umbratis, edd. 1, 2 obumbrantis, Vat. obumbrans. Mox pro fit codd. A H U fuit.
    John 1, 17: Because the Law was given through Moses, grace and truth came through Jesus Christ. Hebrews 10, 1: For the Law, having a shadow of the good things to come etc. — For umbratilis, which on the faith of codices K V Z we have restored, codices N W [read] umbrantis, other codices umbratis, editions 1, 2 obumbrantis, the Vatican [edition] obumbrans. Soon after, for fit codices A H U [read] fuit.
  4. Cfr. supra d. 24. dub. 2.
    Cf. above, d. 24. dub. 2.
  5. Vide supra pag. 301, nota 3.
    See above, page 301, note 3.
  6. Ut dicit Magister supra d. XXIII. c. 8: Probatur futura resurrectio, quia ita crediderunt Patriarchae et alii Sancti. — Paulo superius edd. verbo confirmatur praefigunt magis.
    As the Master says above, d. XXIII. c. 8: The future resurrection is proved, because the Patriarchs and other Saints believed it so. — A little above, before the word confirmatur the editions prefix magis.
  7. Codd. A K maioris. Mox pro planiorem codd. K Z aa bb pleniorem. Non ita multo post pro propter cod. K per.
    Codices A K [read] maioris. Soon after, for planiorem codices K Z aa bb [read] pleniorem. Not much later, for propter codex K [reads] per.
  8. Codd. A K profectum temporis efficiuntur. — Cfr. August., Epist. 102. (alias 49.) n. 12, ubi concludit: Aliis tunc nominibus et signis, aliis autem nunc; et prius occultius, postea manifestius... una tamen eademque religio vera significatur et observatur.
    Codices A K [read] profectum temporis efficiuntur. — Cf. Augustine, Letter 102. (otherwise 49.) n. 12, where he concludes: By some names and signs then, but by others now; and earlier more hiddenly, afterward more manifestly... yet one and the same true religion is signified and observed.
  9. In edd. legitur sic: Cum ergo dicitur... magis occultum; dicendum, quod si intelligatur a parte rei cognitae... magis manifestum. Si vero a parte cognoscentis, hoc modo non habet veritatem; et sic est in proposito. In principio solut. pro occulta, quod in edd. desideratur, cod. F occultum.
    In the editions it reads thus: When therefore it is said... more hidden; it must be said that if it be understood on the part of the thing known... more manifest. But if on the part of the knower, in this mode it does not hold true; and so it is in the matter proposed. At the beginning of the solution, for occulta, which is lacking in the editions, codex F [reads] occultum.
  10. Gen. 1, 1. — Seq. testimonium est loc. cit. v. 45. — Gregor., I. Homil. in Ezech. homil. 1. n. 1, ait: Prophetiae tempora tria sunt, scilicet praeteritum, praesens et futurum... Prophetia de futuro est: Ecce, Virgo concipiet et pariet filium (Isai. 7, 14.). Prophetia de praeterito: In principio creavit Deus caelum et terram (Gen. 1, 1.). De illo enim tempore dixit homo, quo non erat homo. Prophetia de praesenti est, quando Paulus Apostolus dicit: Hi autem omnes prophetent, intret autem quis infidelis vel idiota, convincitur ab omnibus, iudicatur ab omnibus; occulta enim cordis eius manifesta fiunt... pronuntians, quod vere Deus in vobis sit (I. Cor. 14, 24. seq.). — Paulo superius cod. G verbo futurorum praefigit respectu, et paulo inferius edd. verbis passus et mortuus praemittunt homo; ibidem pro Deus fuit edd. et plures codd. Deus fuerit. Post pauca pro nec ad huius cognitionem cod. U nec ad hanc cognitionem. Deinde codd. F U (N primitus) omittunt sensu, et circa finem solut. post potius edd. inserunt tamen.
    Gen. 1, 1. — The following testimony is in the place cited, v. 45. — Gregory, book I. Homilies on Ezekiel homily 1. n. 1, says: The times of prophecy are three, namely past, present, and future... Prophecy concerning the future is: Behold, a Virgin shall conceive and bear a son (Isaiah 7, 14.). Prophecy concerning the past: In the beginning God created heaven and earth (Gen. 1, 1.). For man spoke of that time when man did not exist. Prophecy concerning the present is, when the Apostle Paul says: But if all prophesy, and there come in one that is an unbeliever or unlearned, he is convinced of all, he is judged of all; for the secrets of his heart are made manifest... declaring that God is in you indeed (1 Cor. 14, 24. f.). — A little above, codex G prefixes respectu to the word futurorum, and a little below the editions prefix homo to the words passus and mortuus; in the same place for Deus fuit the editions and several codices [read] Deus fuerit. After a few words, for nec ad huius cognitionem codex U [reads] nec ad hanc cognitionem. Then codices F U (N originally) omit sensu, and near the end of the solution after potius the editions insert tamen.
  11. Respicitur illud Matth. 5, 15: Neque accendunt lucernam et ponunt eam sub modio, sed super candelabrum, ut luceat etc. — Mox pro veritatem cod. U virtutem.
    There is reference to that text of Matthew 5, 15: Neither do men light a lamp and put it under a bushel, but upon a candlestick, that it may shine etc. — Soon after, for veritatem codex U [reads] virtutem.
  12. Psalm. 118, 99. — Aliquanto superius pro derivatur edd. communicatur. — Vide scholion ad praecedentem quaest.
    Psalm 118, 99. — A little above, for derivatur the editions [read] communicatur. — See the scholion on the preceding question. ---
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