Bonaventure — Opera Omnia

Dist. 31, Art. 2, Q. 2

Book III: On the Incarnation of the Word · Distinction 31

Textus Latinus

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Quaestio II. Utrum spes evacuetur per adventum gloriae.

Secundo quaeritur de evacuatione spei, et quaeritur, utrum spes evacuetur per adventum gloriae. Et quod sic, videtur.

1. Ad Romanos octavo¹: Spes, quae videtur, non est spes; Glossa: «Res sperata, quae videtur, non est spes, id est, non est subiecta spei-virtuti, quae non est nisi de non apparentibus»: si ergo per adventum gloriae quod erat latens efficitur patens: necesse est, habitum spei evacuari ad praesentiam praemii.

2. Item, «spes est exspectatio futurae beatitudinis», secundum quod dicitur in Glossa ad Romanos quinto²; sed quando de futuro fit praesens, futurum desinit esse futurum: cum ergo in gloria semper habeatur beatitudo praesens, videtur, quod nullo modo contingat ibi esse spem.

3. Item, primae ad Corinthios decimo tertio³: Nunc manent fides, spes, caritas, tria haec etc.; Glossa: «Caritas, fide et spe discedentibus, permanebit aucta, cui fides et spes hic non possunt deesse»: si ergo deerunt sibi in patria, videtur, quod evacuentur per gloriam.

4. Item, sicut se habet fides respectu non visi, sic se habet spes respectu non habiti; sed fides necessario evacuatur, superveniente clara visione⁴: ergo et spes, superveniente comprehensione sive certissima tentione.

Sed contra: 1. Sapientiae tertio⁵: Spes illorum immortalitate plena est; Glossa: «id est indefectiva»: ergo si spes Beatorum non deficit, videtur, quod spes non habeat evacuari in Beatis. Si tu dicas, quod ibi accipitur spes pro ipsa re sperata; obiicitur tunc de ipso actu sperandi, qui fuit in Christo, secundum quod dicit Glossa super illud Psalmi⁶: In te, Domine, speravi: si ergo Christus simul fuit comprehensor et viator, videtur, quod simul possit stare actus et habitus spei cum complemento praemii.

2. Item, ubicumque potest esse desiderium, ibi potest esse spes; sed in aeterna beatitudine est

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summum desiderium, secundum quod scribitur primae Petri primo⁷: In quem desiderant Angeli prospicere: ergo videtur, quod in ipsa superna beatitudine contingat reperire spem quantum ad habitum et motum: ergo etc.

3. Item, animae beatae in patria exspectant ipsam stolam secundam⁸, et per consequens suam gloriam augendam et perficiendam; sed certa exspectatio gloriae procedens ab instinctu gratiae est ipsius spei-virtutis: ergo spes-virtus est in animabus beatis.

4. Item, sicut se habet desperatio ad damnatos, sic se habet spes ad Beatos per commutatam proportionem⁹, quia, sicut status damnatorum repugnat statui Beatorum, sic spes repugnat desperationi: ergo sicut necesse est ponere desperationem in damnatis, ita necesse videtur, quod sit ponere spem in Beatis.

5. Item, actus ipsius spei est confidere in Domino¹⁰; sed Beati maxime habent istum actum, quia maxime confidunt in Domino et ei innituntur: ergo videtur, quod in eis potissime sit reperire ipsius spei habitum et usum.

6. Item, ad spem pertinet certitudo et exspectatio; sed constat, quod certitudo in gloria non tolletur, immo perficietur: ergo videtur, quod habitus spei secundum aliquid sui habeat in gloria salvari, videlicet quantum ad certitudinem; similiter videtur, quod quantum ad exspectationem, quia, sicut vult Anselmus¹¹, ponere est durationem in participatione beatitudinis: ergo qui modo participant beatitudinem in A, nondum participant eam in B, et certitudinaliter eam exspectant. Si ergo spes quantum ad exspectationem manet et quantum ad certitudinem consummatur, videtur, quod nullo modo in gloria evacuetur.

Conclusio.

Habitus spei in patria simpliciter evacuatur.

Respondeo: Ad praedictorum intelligentiam est notandum, quod sicut duplex est modus dicendi circa evacuationem fidei¹², similiter et circa evacuationem spei. Nam et in ipso habitu spei est reperire aliquid imperfectionis et aliquid perfectionis et complementi. Ad imperfectionem enim spectat illud spei, quod est exspectatio quaedam et protensio ad ea quae realiter non habentur; ad complementum autem eius spectat confidentia et certitudo, qua¹³ facit confidere et inniti ipsi summae largitati. Et quantum ad primum tollitur ipsa spes et evacuatur; quantum vero ad secundum perficitur et salvatur. — Sed quoniam, sicut in praecedentibus¹⁴ dictum est, spes non diceretur evacuari, si solum quod est imperfectionis tolleretur ab ipsa, illo salvo, quod est in ea perfectionis et complementi — sicut patet, quia liberum arbitrium in patria non dicitur evacuari in gloria, quamvis tollatur sibi vertibilitas: et hoc quia vertibilitas potius spectat ad liberi arbitrii defectum quam ad complementum — si sic igitur esset in proposito reperire, nunquam deberet dici evacuari propter adventum gloriae.

Et propterea communis modus dicendi est, et hunc innuit ipsa Glossa, quod habitus ipsius spei simpliciter evacuatur in gloria, et ei succedit habitus novus. Et ratio huius est: quia habitus spei habilitat ad confidendum et innitendum Deo cum quadam protensione et erectione et exspectatione; et quoniam statui gloriae repugnat exspectatio substantialis praemii, cum ibi habeatur¹⁵, et protensio et illa erectio et inhiatio, cum ibi affectus omnino quietetur: hinc est, quod habitus ipsius spei simpliciter

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evacuari dicitur, secundum quod spes nominat habitum virtutis theologicae, qui habilitat ipsam animam ad exspectandum substantiale praemium. — Et concedendae sunt rationes, quae hoc ostendunt.

1. Ad illud vero quod primo obiicitur in contrarium, quod spes Beatorum est immortalitate plena; dicendum, quod spes sumitur ibi pro re sperata. Et si obiiciat, quod Christus speravit actu secundum illud Psalmi¹⁶: In te, Domine, speravi; dicendum, quod illud intelligitur de Christo ratione membrorum; vel extenditur ibi nomen spei ad exspectationem cuiuscumque spiritualis beneficii.

2. Ad illud quod obiicitur, quod ibi est spes, ubi est desiderium¹⁷; dicendum, quod est desiderium de acquirendo, et est desiderium de continuando. Ubi autem est desiderium de acquirendo, ibi bene potest esse spes; sed ubi est desiderium de continuando bonum iam habitum, spes non est, quia non est ibi exspectatio non habiti. Et sic est in patria ponere desiderium, non per aliquam anhelationem ad obtinendum non habitum, sed propter infatigabilitatem et indeficientiam delectationis, quae nullo modo ibi parit fastidium.

3. Ad illud quod obiicitur, quod animae beatae exspectant stolam secundam; dicendum, quod in ratione illa est duplex defectus. Primus defectus est: quia non quaecumque exspectatio ponit virtutem spei, sed exspectatio summae beatitudinis sive summi boni et summe ardui assequendi¹⁸. Praeterea, non exspectant certitudine spei, sed certitudine comprehensionis, quae non ponit protensionem nec inhiationem ad assequendum illud quod exspectatur; alioquin ex sua dilatione affligeret exspectantem, iuxta illud quod dicitur in Proverbiis¹⁹: Spes, quae differtur, affligit animam; hoc autem nullo modo est ponere circa animam beatam.

4. Ad illud quod obiicitur, quod sic se habet spes ad Beatos, sicut²⁰ desperatio ad damnatos; dicendum, quod non est simile: quia desperatio facit ad cumulum mali; sed spes de sua ratione oppositionem habet cum summa completione boni, quia dicit absentiam boni exspectati. Et ideo non sic se compatitur cum summa beatitudine habitus spei, sicut desperatio cum extrema calamitate.

5. Ad illud quod obiicitur, quod actus spei est confidere in Domino et eidem inniti; dicendum, quod non quaecumque confidentia est actus spei, sed ea quae est cum quadam protensione et inhiatione et erectione, quae omnia incompossibilia sunt statui gloriae; et ideo, quamvis in gloria sit quaedam confidentia, non tamen sequitur, quod ibi sit virtus spei, quia est alterius habitus et excellentioris, videlicet dotis succedentis ipsi virtuti spei²¹.

6. Ad illud quod obiicitur, quod ibi salvatur exspectatio et consummatur certitudo; dicendum, quod non est ibi exspectatio proprie, quia nihil novum augetur Beatis, respectu cuius sit exspectatio in eis. Praeterea, certitudo ista non completur, sed est ibi aliud genus certitudinis: ista enim est ex promissione, illa vero est ex rei exhibitione et perfectissima tentione. Ideo non sequitur, quod habitus spei habeat salvari in gloria, quin potius ipsa spes ex hoc magis ostenditur evacuanda²².

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English Translation

Question II. Whether hope is voided by the coming of glory.

Secondly it is asked about the voiding of hope, and it is asked whether hope is voided by the coming of glory. And that it is seems true.

1. To the Romans 8¹: Hope that is seen is not hope; the Gloss: "A thing hoped for, that is seen, is not hope, that is, it is not subject to the virtue of hope, which is only of things not apparent": if therefore by the coming of glory that which was hidden becomes manifest: it is necessary that the habit of hope be voided at the presence of the reward.

2. Likewise, "hope is the expectation of future beatitude," according to what is said in the Gloss on Romans 5²; but when out of the future something becomes present, the future ceases to be future: since therefore in glory beatitude is always had as present, it seems that in no way does it happen that hope be there.

3. Likewise, to the Corinthians, first, 13³: Now there remain faith, hope, charity, these three etc.; the Gloss: "Charity, when faith and hope have departed, will remain increased, and to it faith and hope here cannot be lacking": if therefore they will be lacking to it in the fatherland, it seems that they are voided through glory.

4. Likewise, as faith stands with respect to the unseen, so hope stands with respect to the unpossessed; but faith is necessarily voided, when clear vision supervenes⁴: therefore hope also, when comprehension or most certain holding supervenes.

On the contrary: 1. Wisdom 3⁵: Their hope is full of immortality; the Gloss: "that is, indefectible": therefore if the hope of the Blessed does not fail, it seems that hope is not voided in the Blessed. If you say that hope is there taken for the very thing hoped for; then there is the objection from the very act of hoping, which was in Christ, according as the Gloss says on that text of the Psalm⁶: In thee, O Lord, have I hoped: if therefore Christ was at the same time comprehensor and wayfarer, it seems that the act and habit of hope can stand at the same time with the completion of the reward.

2. Likewise, wherever there can be desire, there can be hope; but in eternal beatitude there is

the highest desire, according as it is written in the first of Peter, 1⁷: On whom the Angels desire to look: therefore it seems that in supernal beatitude itself it happens that hope is found as to habit and motion: therefore etc.

3. Likewise, the blessed souls in the fatherland await the second robe itself⁸, and consequently their glory to be increased and perfected; but the certain expectation of glory proceeding from the instinct of grace belongs to the virtue of hope itself: therefore the virtue of hope is in the blessed souls.

4. Likewise, as despair stands to the damned, so hope stands to the Blessed by a converse proportion⁹, because, just as the state of the damned is repugnant to the state of the Blessed, so hope is repugnant to despair: therefore just as it is necessary to posit despair in the damned, so it seems necessary that hope be posited in the Blessed.

5. Likewise, the act of hope itself is to trust in the Lord¹⁰; but the Blessed most of all have that act, because they most of all trust in the Lord and lean upon him: therefore it seems that in them especially the habit and use of hope is to be found.

6. Likewise, to hope belong certitude and expectation; but it is established that certitude in glory is not taken away, but rather perfected: therefore it seems that the habit of hope as to something of itself is preserved in glory, namely as to certitude; likewise it seems that as to expectation, because, as Anselm¹¹ holds, to posit a participation of beatitude is to posit a duration: therefore those who now participate beatitude in A, do not yet participate it in B, and with certitude await it. If therefore hope as to expectation remains and as to certitude is consummated, it seems that in no way is it voided in glory.

Conclusion.

The habit of hope is in the fatherland simply voided.

I respond: For the understanding of the foregoing it must be noted that, just as there is a twofold manner of speaking about the voiding of faith¹², so also about the voiding of hope. For in the very habit of hope too there is to be found something of imperfection and something of perfection and completion. For to imperfection belongs that of hope which is a certain expectation and a stretching-out toward those things which are not really possessed; but to its completion belongs the confidence and certitude by which¹³ it makes one trust and lean upon the supreme bounty itself. And as to the first, hope itself is removed and voided; but as to the second it is perfected and saved. — But since, as was said in the preceding¹⁴, hope would not be said to be voided if only that which is of imperfection were removed from it, that being saved which is in it of perfection and completion — as is plain, because free choice in the fatherland is not said to be voided in glory, although mutability is taken away from it: and this because mutability belongs rather to the defect of free choice than to its completion — if then it were to be found thus in the matter at hand, it ought never to be said to be voided on account of the coming of glory.

And therefore the common manner of speaking is, and the Gloss itself intimates this, that the habit of hope itself is simply voided in glory, and a new habit succeeds it. And the reason of this is: because the habit of hope fits one for trusting in and leaning upon God with a certain stretching-out and uplifting and expectation; and since to the state of glory the expectation of the substantial reward is repugnant, since it is there had¹⁵, and the stretching-out and that uplifting and longing, since there the affect is wholly at rest: hence it is that the habit of hope itself is simply

said to be voided, according as hope names the habit of the theological virtue which fits the soul itself for awaiting the substantial reward. — And the reasons which show this are to be granted.

1. But to that which is objected first to the contrary, that the hope of the Blessed is full of immortality; it must be said that hope is there taken for the thing hoped for. And if it be objected that Christ hoped in act according to that text of the Psalm¹⁶: In thee, O Lord, have I hoped; it must be said that this is understood of Christ by reason of his members; or the name of hope is there extended to the expectation of any spiritual benefit whatever.

2. To that which is objected, that there is hope where there is desire¹⁷; it must be said that there is a desire of acquiring, and there is a desire of continuing. But where there is a desire of acquiring, there hope can well be; but where there is a desire of continuing a good already possessed, there is no hope, because there is not there an expectation of the unpossessed. And so in the fatherland desire is to be posited, not through any panting after obtaining what is not possessed, but on account of the tirelessness and unfailingness of the delight, which in no way there gives rise to weariness.

3. To that which is objected, that the blessed souls await the second robe; it must be said that in that argument there is a twofold defect. The first defect is: because not just any expectation posits the virtue of hope, but the expectation of the highest beatitude or of the highest good and of what is to be attained with the highest difficulty¹⁸. Furthermore, they do not await with the certitude of hope, but with the certitude of comprehension, which does not posit a stretching-out nor a longing for attaining that which is awaited; otherwise by its delay it would afflict the one awaiting, according to that which is said in Proverbs¹⁹: Hope that is deferred afflicts the soul; but this is in no way to be posited concerning the blessed soul.

4. To that which is objected, that hope stands to the Blessed as²⁰ despair to the damned; it must be said that the case is not alike: because despair makes for the heaping-up of evil; but hope, of its very nature, has an opposition with the supreme completion of the good, since it bespeaks the absence of the good awaited. And therefore the habit of hope is not so compatible with supreme beatitude as despair with extreme calamity.

5. To that which is objected, that the act of hope is to trust in the Lord and to lean upon him; it must be said that not just any confidence is the act of hope, but that which is with a certain stretching-out and longing and uplifting, all of which are incompatible with the state of glory; and therefore, although in glory there be a certain confidence, nevertheless it does not follow that there be the virtue of hope, because it is of another and more excellent habit, namely of the endowment succeeding the virtue of hope itself²¹.

6. To that which is objected, that there expectation is saved and certitude is consummated; it must be said that there is not there expectation properly, because nothing new is increased to the Blessed, with respect to which there should be expectation in them. Furthermore, that certitude is not completed, but there is there another genus of certitude: for the former is from promise, but the latter is from the exhibition of the thing and a most perfect holding. Therefore it does not follow that the habit of hope be saved in glory, but rather hope is from this the more shown to be voided²².

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Apparatus Criticus

Vers. 21. — Glossa habetur apud Petr. Lombard. et apud Lyranum; est interlinearis.
Verse 21. — The Gloss is found in Peter Lombard and in Lyra; it is interlinear.
Vers. 4. — Quoad Glossam cfr. supra pag. 566, nota 8. et pag. 583, nota 3.
Verse 4. — As to the Gloss cf. above, p. 566, note 8, and p. 583, note 3.
Vers. 13. — Glossa invenitur integra apud Petr. Lombard. (in hunc loc.), ex parte etiam apud Strabum et Lyranum (ut ordinaria); sumpta est ex August., I. de Doctr. christ. c. 39. n. 43. — In conclus. cod. A omittit sibi et pro deerunt atque evacuentur substituit deerit atque evacuetur.
Verse 13. — The Gloss is found entire in Peter Lombard (on this passage), in part also in Strabo and Lyra (as the ordinary gloss); it is taken from Augustine, On Christian Doctrine I, c. 39, n. 43. — In the conclusion codex A omits sibi and for deerunt and evacuentur substitutes deerit and evacuetur.
Vide quaest. praeced.
See the preceding question.
Vers. 4. — In Glossa cit., quae est interlinearis et apud Lyranum, cod. F Beatorum indefectiva, et pro id est Vat. exhibet prima.
Verse 4. — In the cited Gloss, which is interlinear and in Lyra, codex F reads Beatorum indefectiva, and for id est the Vatican edition presents prima.
Psalm. 30, 1. — De Glossa cfr. supra pag. 585, nota 5. — Mox pro viator non pauci codd. et Supplement. Sum. Alex. Hal. collat. 74. a. 2. beatus. Subinde verbo videtur cod. K praemittit ex hoc.
Psalm 30, 1. — On the Gloss cf. above, p. 585, note 5. — Presently, for viator not a few manuscripts and the Supplement to the Summa of Alexander of Hales, collation 74, a. 2, read beatus. Then to the word videtur codex K prefixes ex hoc.
Vers. 12.
Verse 12.
Cfr. supra pag. 390, nota 4. et pag. 585, nota 8.
Cf. above, p. 390, note 4, and p. 585, note 8.
Boeth., II. de Differ. topic., de proportione ait: Hic autem locus distat ab eo qui a similibus ducitur. Ibi enim una res unicuilibet alii comparatur; in proportione vero non est similitudo rerum, sed quaedam habitudinis comparatio... Maxima propositio: quod in unaquaque re evenit, id in eius proportionali evenire necesse est. Cfr. Aristot., I. Poster. c. 5. et II. c. 17. (c. 14.).
Boethius, On Topical Differences II, says of proportion: But this place differs from that which is drawn from likes. For there one thing is compared to each single other; but in proportion there is not a likeness of things, but a certain comparison of relation... The maximal proposition: what occurs in each single thing, it is necessary that it occur in its proportional. Cf. Aristotle, Posterior [Analytics] I, c. 5, and II, c. 17 (c. 14).
Cfr. supra d. 26. a. 1. q. 1. in corp.; q. 2. ad 1. — Cod. A omittit ipsius ante spei.
Cf. above, d. 26, a. 1, q. 1, in the body; q. 2, to the 1st. — Codex A omits ipsius before spei.
Proslog. 20: An hoc quoque modo transis omnia, etiam aeterna, quia tua et illorum aeternitas tota tibi praesens est, cum illa nondum habeant de sua aeternitate quod venturum est, sicut iam non habent quod praeteritum est? Cfr. II. Sent. d. 2. p. I. a. 1. q. 3. fundam. 2, ubi S. Bonav. ad idem Anselmi dictum provocat. B. Albert., hic a. 3, ex Proslog. c. 25. haec affert: Si Deum sic diligent toto corde, tota mente, tota anima, ut tamen totum cor, tota mens, tota anima non sufficiat dignitati dilectionis, profecto sic gaudebunt toto corde, tota mente, tota anima, ut totum cor, tota mens, tota anima non sufficiat plenitudini gaudii. Vat. ad marg. allegat Anselm. de Similitudinibus, c. 58. (inter opera Anselmi). Cfr. tamen melius ibi c. 59, pag. 686, nota 3. citatum. — De maiori vide supra d. 26. a. 1. q. 5. — Pro similiter videtur, quod quantum codd. K bb similiter quantum. In fine arg. pro evacuetur multi codd. et Supplement. Sum. Alex. Hal. evacuatur.
Proslogion 20: Or do you in this way too pass beyond all things, even eternal ones, because your eternity and theirs is wholly present to you, since they do not yet have of their eternity what is to come, just as they no longer have what is past? Cf. II Sent. d. 2, p. I, a. 1, q. 3, fundamentum 2, where St. Bonaventure appeals to the same saying of Anselm. B. Albert, here a. 3, from the Proslogion c. 25, adduces this: If they shall so love God with whole heart, whole mind, whole soul, that nevertheless the whole heart, whole mind, whole soul does not suffice for the dignity of the love, assuredly they shall so rejoice with whole heart, whole mind, whole soul, that the whole heart, whole mind, whole soul does not suffice for the fullness of the joy. The Vatican edition in the margin cites Anselm, On Likenesses, c. 58 (among the works of Anselm). Cf. however better there c. 59, cited p. 686, note 3. — On greater see above, d. 26, a. 1, q. 5. — For similiter videtur, quod quantum codices K bb read similiter quantum. At the end of the argument, for evacuetur many manuscripts and the Supplement to the Summa of Alexander of Hales read evacuatur.
Vide quaest. praeced. in corp.
See the preceding question, in the body.
Vat. cum pluribus codd. quae.
The Vatican edition, with several manuscripts, reads quae.
Quaest. praeced. — Paulo inferius pro in gloria cod. Z a gloria, et mox pro tollatur sibi cod. K tollatur sua; cod. A omittit sibi. Deinde pro si sic igitur esset edd. si sic igitur possibile esset; cod. K si igitur sic in proposito reperitur (etiam codd. F G I T V Z exhibent reperitur pro reperire).
The preceding question. — A little below, for in gloria codex Z reads a gloria, and presently for tollatur sibi codex K tollatur sua; codex A omits sibi. Then for si sic igitur esset the editions read si sic igitur possibile esset; codex K si igitur sic in proposito reperitur (codices F G I T V Z too present reperitur for reperire).
Scil. praemium. Vat. omittit cum ibi habeatur, refragantibus codd., quorum tamen plures cum edd. 1, 2, habent perperam igitur pro ibi; in Supplemento Sum. Alex. Hal. legitur (post praemii): cum igitur cesset protensio illa et erectio etc. Paulo inferius pro theologicae codd. A G H I L N U V bb et Supplement. Sum. Alex. Hal. theologicum.
That is, the reward. The Vatican edition omits cum ibi habeatur, against the manuscripts, of which however most, with editions 1, 2, wrongly have igitur for ibi; in the Supplement to the Summa of Alexander of Hales is read (after praemii): since therefore that stretching-out and uplifting cease etc. A little below, for theologicae codices A G H I L N U V bb and the Supplement to the Summa of Alexander of Hales read theologicum.
Psalm. 30, 1. — De hac nec non de duabus seqq. solut. vide supra d. 26. dub. 5.
Psalm 30, 1. — On this and likewise on the two following solutions see above, d. 26, dub. 5.
Cod. U supplet bonum. In principio solut. pro ibi est spes, ubi est desiderium, quam lect. a cod. Z accepimus, alii codd. et edd. incongrue ubi est spes, ibi est desiderium.
Codex U supplies bonum. At the beginning of the solution, for there is hope where there is desire, which reading we have taken from codex Z, other manuscripts and editions read incongruously where there is hope, there is desire.
Cfr. supra d. 26. a. 2. q. 4. — Pro summe ardui codd. cum aliquot codd. summi ardui, et mox bis certitudinem pro certitudine; perperam.
Cf. above, d. 26, a. 2, q. 4. — For summe ardui the manuscripts with some codices read summi ardui, and presently twice certitudinem for certitudine; wrongly.
Cap. 13, 12.
Chapter 13, 12.
Edd. quod sicut se habet... sic. In fine solut. pro extrema cod. K aeterna.
The editions read quod sicut se habet... sic. At the end of the solution, for extrema codex K reads aeterna.
Scil. tentionis. Cfr. supra d. 26. a. 1. q. 3. in corp.
That is, of holding. Cf. above, d. 26, a. 1, q. 3, in the body.
Vide scholion ad praecedentem quaest.
See the scholion to the preceding question.

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