Dist. 30, Art. 1, Q. 2
Book III: On the Incarnation of the Word · Distinction 30
Articulus unicus. De caritate quantum ad perfectionem meriti.
Quaestio II. Utrum homo, in quantulacumque caritate constitutus, teneatur mortem pro Christo subire.
Secundo quaeritur, utrum homo, in quantulacumque caritate constitutus, teneatur mortem pro Christo subire. Et quod sic, videtur.
1. Lucae nono1: Qui me erubuerit et meos sermones, hunc filius hominis erubescet, cum venerit in maiestate sua; sed Christus neminem erubescet, cum venerit in maiestate, nisi pro mortali peccato: si igitur sententia ista generalis est, videtur, quod omnes mortaliter peccent, qui in periculo mortis erubescunt ipsum Dominum confiteri: ergo omnes tenentur mortem pro Christo subire.
2. Item, primae Ioannis tertio2: Quoniam ille animam suam pro nobis posuit, et nos debemus pro fratribus animas ponere: si ergo Christus pro omnibus animam posuit, videtur, quod omnes tenentur et debent mortem pro ipso et membris eius subire, cum se obtulerit opportunitas loci et temporis.
3. Item, quilibet tenetur plus diligere Deum quam omne creatum, quantumcumque sit imperfectus: ergo quilibet tenetur pro honore Dei et gloria parvipendere3 se et sua: cum igitur opportunitas temporis se offert, videtur, quod quilibet teneatur mortem pro Christo subire.
4. Item, incomparabiliter plus diligenda sunt bona aeterna quam temporalia, sicut incomparabiliter sunt meliora; sed unusquisque libenter dat illud quod minus diligit pro eo quod magis diligit: si ergo omnes tenentur ad diligendum plus vitam aeternam quam temporalem, videtur, quod omnes teneantur velle libenter morti exponere praesentem vitam, ut lucrentur aeternam. Sed quod homo tenetur velle, pro loco et tempore tenetur facere: ergo opportunitate se offerente, videtur, quod omnes tenentur mortem pro Christo subire.
Sed contra: 1. Ioannis decimo quinto4: Maiorem caritatem nemo habet, ut animam suam ponat quis pro amicis suis: ergo mortem pro Christo subire videtur perfectionis maximae; sed homines imperfecti non tenentur ad opera perfectionis: ergo non omnes tenentur mortem pro Christo subire.
2. Item, ad Romanos sexto5 super illud: Humanum dico propter infirmitatem carnis vestrae, Glossa: « Inveniuntur aliqui, qui praeponant iustitiae delectationem voluptatibus carnis, pro iustitia tamen poenas mortemque formidant »; sed constat, quod secundum auctoritatem Apostoli, ut dicit Glossa, tales sunt servi iustitiae: ergo cum tales mortem refugiant, videtur, quod non teneantur mortem pro Christo velle subire.
3. Item, Augustinus dicit, et habetur in fine praecedentis distinctionis6: « Perfecta caritas haec est, ut quis paratus sit pro fratribus mori »; et hoc apparet per hoc, quod praelati tenentur ad maiorem perfectionem quam subditi; et summa perfectio, quae a praelato exigitur, est, ut ponat animam pro subditis, secundum illud Ioannis decimo: Bonus pastor animam suam ponit pro ovibus suis. Si ergo imperfecti non tenentur ad opera caritatis perfectae, videtur, quod non omnes teneantur pro Christo et eius membris mortem subire.
4. Item, maius est mortem pro Christo subire quam omnibus temporalibus abrenuntiare; sed non omnes tenentur terrena omnia relinquere: ergo non omnes tenentur mortem pro Christo subire. Quod autem maioris perfectionis sit, patet per illud quod dicit Gregorius7: « Non magnum est abnegare quod habes, sed valde magnum est abnegare quod es »; et constans est, quod multo maius est abnegare se ipsum quam sua, et dare corporis vitam quam terrenam substantiam.
### Conclusio. Unusquisque tenetur pro Christo mori, sed tantummodo pro loco et tempore, quando adest necessitas vel deserendi iustitiam, vel amittendi vitam.
Respondeo: Ad praedictorum intelligentiam est notandum, quod subire mortem intentione placendi Deo hoc potest esse tripliciter: uno modo, quando adest necessitas vel deserendi iustitiam, vel amittendi vitam; alio modo, quando se offert opportunitas manifestandi divinam gloriam et aedificandi Ecclesiam; tertio modo solum ex hoc, quod vitam suam habet exosam. Primum est iustitiae et necessitatis; secundum est perfectionis et supererogationis; tertium est temeritatis et crudelitatis. Unde Augustinus8 illos, qui semetipsos praefocant et praecipitio collidunt propter vitae praesentis odium, dicit esse sceleratissimos et crudelissimos homicidas, tractans illud Ioannis duodecimo: Qui odit animam suam in hoc mundo, in vitam aeternam custodit eam.
Cum ergo quaeritur, utrum omnes teneantur mortem pro Christo subire; dicendum, quod pro loco et tempore, ubi talis optio datur, vel quod iustitia deseratur, vel quod vita perdatur, ibi omnes, quantumcumque sint imperfecti, tenentur mortem subire9 et praeeligere magis, Deo dilecto, mori quam, ipso offenso, vivere. Ubi vero talis necessitas non imminet, nec datur optio, tamen offert se opportunitas manifestandi divinam gloriam et aedificandi Ecclesiam, si homo se morti exponat, mortem subire est perfectionis et supererogationis, ad quam non omnes tenentur pro Christo10. — Et secundum istam viam procedunt rationes ostendentes, quod non omnes tenentur mortem pro Christo subire; et ideo sunt concedendae.
Ad argumenta:
Ad illud quod ultimo obiicitur de abrenuntiatione substantiae temporalis et perpessione mortis, responderi potest, quod ita in casu necessitatis est11 omnia temporalia deserere cuilibet homini, sicut et mortem subire, immo multo fortius. Unde hoc datur intelligi per locum a minori; et ita ratio illa, sicut et aliae, non cogit, nisi prout simpliciter intelligitur, ita quod homo mera voluntate promptus est temporalia abnegare et mortem subire.
Ad 1. Ad illud vero quod primo obiicitur in contrarium, quod debemus in periculo mortis nomen Christi confiteri; dicendum, quod verum est, si sumus in necessitate12 positi, quod confiteri oporteat, vel negare. Sed potest esse medium inter haec, quia imperfectus potest subterfugere et se ipsum occultare, nec ex hoc dicitur nomen Christi erubescere; sed tunc erubescere dicitur, quando timore mortis negat ipsum Christum. Ideo, quamvis omnes teneantur ad hoc, quod nullus neget, non tamen ex hoc potest concludi, quod omnes simpliciter teneantur ad perferendam mortem, nisi interveniente supra dicta necessitate.
Ad 2. Ad illud quod obiicitur, quod quia posuit animam suam pro nobis, nos debemus pro fratribus animam ponere; dicendum, quod est debitum necessitatis et est debitum congruitatis, sive debitum, ad quod obligamur, et debitum, ad quod admonemur. Beatus autem Ioannes non intelligit de debito primo modo, sed de debito secundo modo13, quod magis spectat ad supererogationem quam ad necessariam et generalem obligationem.
Ad 3. Ad illud quod obiicitur, quod quilibet tenetur plus diligere Deum quam omne creatum; dicendum, quod verum est; verumtamen ex hoc non sequitur, quod homo14 teneatur pro Christo deserere omne creatum, quia potest simul habere Christum et creaturam, quam diligit. Potest enim homo simul servare corporis vitam et Dei amicitiam, quia non oportet, nec exigit hoc lex caritatis, quod propter Dei dilectionem sustineat quis mortem, nisi incidat in supra dictam necessitatem, qua scilicet oporteat, eum vel Christum negare, vel mortem sustinere.
Ad 4. Ad illud quod ultimo obiicitur, quod homo libenter dat illud, quod minus diligit, pro eo quod magis diligit; dicendum, quod verum est, si illud aliter adipisci non possit; et quoniam potest homo adipisci vitam aeternam etiam praeter martyrii tolerantiam: ideo non sequitur, quod omnes teneantur velle15 pro Christo mori simpliciter, sed sub conditione, videlicet si aliter ei placere non possint; et hoc solum est in articulo praedictae necessitatis16.
Article unique. On charity with respect to the perfection of merit.
Question II. Whether a man, constituted in however little charity, is bound to undergo death for Christ.
Secondly it is asked whether a man, constituted in however little charity, is bound to undergo death for Christ. And that he is, seems [to follow].
1. Luke 91: Whoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed, when he shall come in his majesty; but Christ will be ashamed of no one, when he shall come in his majesty, except on account of mortal sin: if therefore that sentence is general, it seems that all sin mortally who, in the danger of death, are ashamed to confess the Lord himself: therefore all are bound to undergo death for Christ.
2. Likewise, 1 John 32: Because he laid down his life for us, we also ought to lay down our lives for the brethren: if therefore Christ laid down his life for all, it seems that all are bound and ought to undergo death for him and for his members, when the opportunity of place and time presents itself.
3. Likewise, everyone is bound to love God more than every creature, however imperfect he may be: therefore everyone is bound, for the honor of God and his glory, to set little store3 by himself and his own: since therefore the opportunity of time presents itself, it seems that everyone is bound to undergo death for Christ.
4. Likewise, eternal goods are incomparably more to be loved than temporal ones, just as they are incomparably better; but everyone willingly gives that which he loves less for the sake of that which he loves more: if therefore all are bound to love eternal life more than temporal, it seems that all are bound to be willing to expose freely the present life to death, that they may gain the eternal. But what a man is bound to will, he is bound to do for place and time: therefore, when the opportunity presents itself, it seems that all are bound to undergo death for Christ.
On the contrary: 1. John 154: Greater love has no one than this, that one lay down his life for his friends: therefore to undergo death for Christ seems to be of the greatest perfection; but imperfect men are not bound to works of perfection: therefore not all are bound to undergo death for Christ.
2. Likewise, on Romans 65, on that text: I speak after the manner of men because of the infirmity of your flesh, the Gloss: « There are found some who prefer righteousness to the pleasures of the flesh, yet for righteousness they dread punishments and death »; but it is established that, according to the authority of the Apostle, as the Gloss says, such are servants of righteousness: therefore, since such shun death, it seems that they are not bound to be willing to undergo death for Christ.
3. Likewise, Augustine says, and it is found at the end of the preceding distinction6: « This is perfect charity, that one be ready to die for the brethren »; and this appears from the fact that prelates are bound to a greater perfection than subjects; and the highest perfection which is required of a prelate is that he lay down his life for his subjects, according to that text of John 10: The good shepherd lays down his life for his sheep. If therefore the imperfect are not bound to the works of perfect charity, it seems that not all are bound to undergo death for Christ and for his members.
4. Likewise, it is greater to undergo death for Christ than to renounce all temporal things; but not all are bound to leave all earthly things: therefore not all are bound to undergo death for Christ. And that it is of greater perfection is plain from that which Gregory says7: « It is not a great thing to renounce what you have, but it is a very great thing to renounce what you are »; and it is established that it is much greater to renounce one's very self than one's goods, and to give the life of the body than earthly substance.
### Conclusion. Everyone is bound to die for Christ, but only for place and time, when the necessity is present either of deserting righteousness or of losing life.
I respond: For the understanding of what has been said it must be noted that to undergo death with the intention of pleasing God can be threefold: in one way, when the necessity is present either of deserting righteousness or of losing life; in another way, when the opportunity presents itself of manifesting the divine glory and building up the Church; in a third way, solely from this, that one holds his life hateful. The first is of righteousness and necessity; the second is of perfection and supererogation; the third is of rashness and cruelty. Hence Augustine8 says that those who suffocate themselves and dash themselves down by a precipice out of hatred of the present life are most wicked and most cruel murderers, treating that text of John 12: He who hates his life in this world keeps it unto life eternal.
When therefore it is asked whether all are bound to undergo death for Christ; it must be said that for place and time, where such a choice is given — either that righteousness be deserted, or that life be lost — there all, however imperfect they may be, are bound to undergo death9 and to choose rather, with God beloved, to die than, with him offended, to live. But where such a necessity does not threaten, nor is the choice given, yet the opportunity presents itself of manifesting the divine glory and building up the Church, if a man expose himself to death, to undergo death is of perfection and supererogation, to which not all are bound for Christ10. — And along this way proceed the arguments showing that not all are bound to undergo death for Christ; and therefore they are to be conceded.
To the arguments:
To that which is objected last concerning the renunciation of temporal substance and the suffering of death, it can be answered that it is so in the case of necessity11 for everyone to desert all temporal things, just as also to undergo death, indeed much more strongly. Hence this is given to be understood through the argument from the lesser; and so that argument, just as the others, does not compel except insofar as it is understood simply, namely that a man is by mere will ready to renounce temporal things and to undergo death.
To 1. But to that which is objected first to the contrary, that we ought in the danger of death to confess the name of Christ; it must be said that it is true, if we are placed in the necessity12 in which it is fitting either to confess or to deny. But there can be a middle between these, because the imperfect man can flee away and hide himself, nor is he on this account said to be ashamed of the name of Christ; but he is then said to be ashamed when out of fear of death he denies Christ himself. Therefore, although all are bound to this, that no one deny, yet from this it cannot be concluded that all are simply bound to endure death, except where the aforesaid necessity intervenes.
To 2. To that which is objected, that because he laid down his life for us, we ought to lay down our life for the brethren; it must be said that there is a debt of necessity and there is a debt of fittingness, that is, a debt to which we are obliged, and a debt to which we are admonished. But blessed John does not understand it of a debt in the first way, but of a debt in the second way13, which pertains more to supererogation than to a necessary and general obligation.
To 3. To that which is objected, that everyone is bound to love God more than every creature; it must be said that it is true; nevertheless from this it does not follow that a man14 is bound for Christ to desert every creature, because he can at the same time have Christ and the creature which he loves. For a man can at the same time keep the life of the body and the friendship of God, because it is not necessary, nor does the law of charity require, that for the love of God one should endure death, unless he fall into the aforesaid necessity, namely in which it is fitting that he either deny Christ or undergo death.
To 4. To that which is objected last, that a man willingly gives that which he loves less for the sake of that which he loves more; it must be said that it is true, if he cannot otherwise attain it; and since a man can attain eternal life even apart from the endurance of martyrdom: therefore it does not follow that all are bound to be willing15 to die for Christ simply, but under condition, namely if they cannot otherwise please him; and this only is in the article of the aforesaid necessity16.
- Vers. 26. — In minori codd. K U Z repetunt sua post maiestate.Verse 26. — In the minor [edition] codices K U Z repeat sua after maiestate.
- Vers. 16.Verse 16.
- Cod. V impendere.Codex V [reads] impendere.
- Vers. 13.Verse 13.
- Vers. 19. — Pro carnis vestrae codd. et edd. contra Vulgatam carnis nostrae. Glossa Inveniuntur apud Petr. Lombardum, qui tamen verbo formidant praefixit pati. Conflata est ex verbis August., Serm. 159. (alias 17. de verbis Apostoli) c. 6. n. 7. seq.: Parum est, ut contemnas quidquid te delectabat; contemne quidquid te terrebat… In utroque gradu amatores iustitiae vos probate. Invenimus forsitan aliquos qui praeponant iustitiae delectationem voluptatibus et delectationi corporis sui; qui autem pro illa poenas, dolores mortemque contemnat, putas est aliquid in vobis? Cfr. Epist. 145. (alias 53.) n. 2. — In Glossa pro delectationem edd. cum multis codd. exhibent dilectionem. — Glossae adductae apud Petr. Lombardum haec praemittuntur: Si ergo non plus servitur iustitiae, vel, id est saltem tantum serviatur, quantum tunc iniquitati serviebatur.Verse 19. — For carnis vestrae the codices and editions, against the Vulgate, [read] carnis nostrae. The Gloss Inveniuntur is found in Peter Lombard, who however prefixed pati to the word formidant. It is compiled from the words of Augustine, Serm. 159 (otherwise 17, on the words of the Apostle) c. 6, n. 7 ff.: It is a small thing to despise whatever delighted you; despise whatever terrified you… In both degrees prove yourselves lovers of righteousness. We shall perhaps find some who prefer to righteousness the delight in pleasures and in the delight of their own body; but as for one who for her sake despises punishments, pains, and death, do you think there is something in you? Cf. Epist. 145 (otherwise 53) n. 2. — In the Gloss, for delectationem the editions with many codices give dilectionem. — In Peter Lombard these are prefixed to the Gloss adduced: If therefore righteousness is not served more, or, that is, at least let it be served as much as iniquity was then served.
- Cap. 3. — Locus Scripturae inferius occurrens est Ioan. 10, 11.Chapter 3. — The passage of Scripture occurring below is John 10:11.
- Libr. 1. Homil. in Evang. homil. 32. n. 1. — Superius pro terrena edd. temporalia. Circa finem arg. pro corporis vitam codd. F G corporalem vitam.Book 1, Homilies on the Gospel, homily 32, n. 1. — Above, for terrena the editions [read] temporalia. Near the end of the argument, for corporis vitam codices F G [read] corporalem vitam.
- In Ioan. Evang. tr. 51. n. 10: Sed vide, ne tibi subrepat, ut te ipsum velis interimere, sic intelligendo, quod debes odisse in hoc mundo animam tuam. Hinc enim quidam maligni atque perversi et in se ipsos crudeliores et sceleratiores homicidae flammis se donant, aquis praefocant, praecipitio colliduntur et pereunt etc. — Locus Script. est Ioan. 12, 25. —On John's Gospel, tract 51, n. 10: But see lest it creep upon you to wish to kill yourself, understanding thus that you ought to hate your soul in this world. For hence certain malignant and perverse men, both crueler and more wicked toward themselves, give themselves to the flames, suffocate themselves in waters, dash themselves down by a precipice and perish, etc. — The passage of Scripture is John 12:25. —
- Codd. A U addunt pro Christo.Codices A U add pro Christo.
- Codd. E F omittunt pro Christo, quibus verbis cod. T adnectit mortem subire.Codices E F omit pro Christo, to which words codex T appends mortem subire.
- Verbo est cod. Z praemittit necesse, edd. praeceptum. — De loco a minori vide tom. I. pag. 835, nota 5.To the word est codex Z prefixes necesse, the editions praeceptum. — On the argument from the lesser see vol. I, p. 835, note 5.
- Edd. in ea necessitate.The editions [read] in ea necessitate.
- Cod. Z adiungit dicto. Superius pro animam ponere cod. Z animas ponere.Codex Z adds dicto. Above, for animam ponere codex Z [reads] animas ponere.
- Pro homo Vat. modo. Inferius pro hoc codd. A T U haec.For homo the Vatican [edition reads] modo. Below, for hoc codices A T U [read] haec.
- In cod. K deest velle.In codex K velle is lacking.
- Vide scholion ad praecedentem quaest.See the scholion to the preceding question.