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Dist. 31, Art. 3, Q. 2

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

Textus Latinus
p. 691

Quaestio II. Utrum caritas habeat in patria dilatari.

Secundo quaeritur, utrum caritas habeat in patria dilatari. Et quod sic, videtur.

1. De perfectione caritatis est latitudo1: si igitur caritas in patria efficietur perfectior, necessario sequitur, quod efficietur latior.

2. Item, quanto Deus magis habitat in corde, tanto magis cor hominis dilatatur ad bona2; sed excellentiori modo habitabit Deus in homine in statu patriae quam in statu viae: igitur habitus caritatis in patria plus habet de latitudine.

3. Item, quanto virtus et bonitas est maior, tanto eius diffusio est amplior et liberalior3; sed in patria crescet caritas secundum virtutem et bonitatem: igitur et per consequens crescet secundum communicationis amplitudinem.

4. Item, affectio sequitur cognitionem4; sed in patria cognitio dilatabitur et ampliabitur: ergo necesse est, caritatis affectionem similiter dilatari.

Sed contra: 1. « Quanto virtus magis est unita, tanto magis est infinita5 »; sed in patria virtus caritatis erit potentissima: ergo erit unitissima. Sed quod maxime accedit ad unitatem maxime recedit a latitudine: si igitur caritas in patria habet magis uniri, videtur, quod potius ibi habeat arctari quam dilatari.

2. Item, in via diligimus praescitos et praedestinatos, in patria vero tantum praedestinatos6: ergo ad plures se extendit dilectio viae quam dilectio patriae; sed dilectio, quae ad plures se extendit, est latior: ergo etc.

3. Item, latitudo caritatis maxime attenditur in dilectione inimicorum; sed in via non solum diligimus amicos, sed etiam inimicos, in gloria autem non diligentur inimici: ergo videtur, quod caritas in patria potius habeat arctari quam dilatari.

4. Item, caritas viae diligit omne diligibile, et quod supra est, et quod infra est, et quod iuxta est, et quod intra est, secundum quod dicit Augustinus in libro de Doctrina christiana7: sed non possunt esse plura diligibilia, nec magis ab invicem distantia: si ergo latitudo caritatis attenditur penes diligendorum multitudinem et distantiam, videtur, quod caritas non possit esse magis ampla in patria, quam sit in via.

Conclusio.

Caritas in patria dilatabitur quoad liberalitatis magnitudinem, non quoad diligendorum multitudinem, quae quadam ratione restringetur.

Respondeo: Dicendum, quod latitudo caritatis dupliciter habet attendi, videlicet in liberalitatis magnitudine et diligendorum multitudine. Prima latitudo est caritati essentialis, sed secunda est eidem accidentalis. Quantum ad primam latitudinem concedendum est, caritatem in patria dilatari, quia crescit eius bonitas et communicationis liberalitas et virtuositatis laudabilitas. Quantum autem ad secundam latitudinem caritas in patria non dilatabitur, quin potius restringetur, non ratione ipsius caritatis secundum se, sed8 ex parte diligibilium; pauciora enim erunt diligibilia. Nunc enim ex caritate diligendi sunt sive qui sunt in statu patriae, sive qui sunt in statu viae, qui ordinati sunt, ut possint ad illum statum pervenire; sed post consummationem numeri electorum solum illi ex caritate diligendi erunt, qui erunt in statu patriae, quia alii non erunt potentes pervenire ad illius summi Boni participationem.

Concedendum est igitur, quod caritas in patria dilatabitur quantum ad liberalitatis magnitudinem. Ampliori enim affectu diligetur Deus in se et in creaturis suis, adeo ut ille qui modo videtur esse remotus, in patria sit amantissimus9; et amplius inviscerabit sibi tunc caritas omnes Beatos, quam modo possit homo etiam unum amicissimum sibi affectuose diligere. Et quia hoc ostendunt rationes ad primam partem, ideo sunt concedendae.

1. Ad illud ergo quod primo obiicitur in contrarium, quod virtus magis unita plus est infinita; dicendum, quod diligere multa est dupliciter: aut multa ut multa, aut multa relata ad unum. Quoniam igitur in patria Deus erit omnia in omnibus10, et in omnibus diligetur Deus; hinc est, quod caritas ex conversione sui ad multa et dilatatione non dispergetur, sed potius colligetur. Unde talis dilatatio et virtutis unio non habent repugnantiam, immo potius una istarum conditionum sequitur ad reliquam.

2. Ad illud quod obiicitur, quod nunc diligimus praescitos et praedestinatos, in patria tantum praedestinatos; iam patet responsio: quia loquitur de latitudine ex parte numerositatis diligibilium. Praeterea, cum erit completus numerus electorum et collectus in unum, ita quod quilibet eorum notus erit cuilibet, plures habebit tunc caritas, erga quos possit et habeat affici specialiter et distincte, quam habeat in statu viae.

3. Ad illud quod obiicitur de inimicis, similiter respondendum est. Hoc enim accidit, quia illi qui sunt in patria, inimicos non habent, quin sint beatificabiles; vel non habebunt post diem iudicii alios p. 692inimicos quam damnatos; si tamen haberent, amplius eos diligerent, quam faciebant, cum essent in statu viae.

4. Ad illud quod ultimo obiicitur de numero diligendorum, iam responsum est; quia non dicimus, caritatem dilatari propter diligendorum numerositatem, sed propter maiorem affectus liberalitatem. Praeterea, ratio illa non cogit, quia, quamvis non sint plura diligenda in generalitate quam quatuor11, in speciali tamen et in particulari nihil impedit, diligendorum numerum augmentari; ad quae omnia, cum caritas familiariter et intense convertitur, non immerito dicitur dilatari12.

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English Translation

Question II. Whether charity is dilated in the fatherland.

Secondly it is asked, whether charity is to be dilated in the fatherland. And that it is so, seems [to be the case].

1. Breadth belongs to the perfection of charity1: if therefore charity in the fatherland is made more perfect, it necessarily follows that it is made broader.

2. Likewise, the more God dwells in the heart, the more the heart of man is dilated unto good things2; but God will dwell in man in a more excellent manner in the state of the fatherland than in the state of the way: therefore the habit of charity in the fatherland has more of breadth.

3. Likewise, the greater the virtue and goodness is, the more ample and more liberal is its diffusion3; but in the fatherland charity will grow according to virtue and goodness: therefore, and consequently, it will grow according to the amplitude of its communication.

4. Likewise, affection follows cognition4; but in the fatherland cognition will be dilated and amplified: therefore it is necessary that the affection of charity be likewise dilated.

On the contrary: 1. "The more a virtue is united, the more it is infinite5"; but in the fatherland the virtue of charity will be most powerful: therefore it will be most united. But what most approaches unity most recedes from breadth: if therefore charity in the fatherland is the more united, it seems that there it rather is to be straitened than dilated.

2. Likewise, on the way we love the foreknown and the predestined, but in the fatherland the predestined only6: therefore the love of the way extends itself to more than the love of the fatherland; but the love which extends itself to more is broader: therefore etc.

3. Likewise, the breadth of charity is most of all regarded in the love of enemies; but on the way we love not only friends but also enemies, whereas in glory enemies will not be loved: therefore it seems that charity in the fatherland rather is to be straitened than dilated.

4. Likewise, the charity of the way loves every lovable thing — both what is above, and what is below, and what is beside, and what is within — according to what Augustine says in the book On Christian Doctrine7: but there cannot be more lovable things, nor more distant from one another: if therefore the breadth of charity is regarded with respect to the multitude and distance of the things to be loved, it seems that charity cannot be more ample in the fatherland than it is on the way.

Conclusion.

Charity in the fatherland will be dilated as to the magnitude of its liberality, not as to the multitude of the things to be loved, which in a certain manner will be restricted.

I respond: It must be said that the breadth of charity is to be regarded in two ways, namely in the magnitude of liberality and in the multitude of the things to be loved. The first breadth is essential to charity, but the second is accidental to it. As to the first breadth it must be conceded that charity is dilated in the fatherland, because its goodness and the liberality of its communication and the praiseworthiness of its power grow. But as to the second breadth charity in the fatherland will not be dilated, but rather will be restricted — not by reason of charity itself in itself, but8 on the part of the lovable things; for the lovable things will be fewer. For now there are to be loved out of charity both those who are in the state of the fatherland and those who are in the state of the way, who are ordered so that they may be able to arrive at that state; but after the consummation of the number of the elect, only those will be loved out of charity who will be in the state of the fatherland, because the others will not be able to arrive at participation in that highest Good.

It must be conceded therefore that charity in the fatherland will be dilated as to the magnitude of liberality. For God will be loved with a more ample affection in himself and in his creatures, so much so that he who now seems to be remote, in the fatherland is most beloved9; and charity will then enfold within itself all the Blessed more than now a man can affectionately love even one most-loved friend. And because the reasons for the first part show this, therefore they are to be conceded.

1. To that, then, which is first objected on the contrary, that virtue more united is more infinite; it must be said that to love many things is twofold: either many things as many, or many things related to one. Since therefore in the fatherland God will be all in all10, and in all God will be loved; hence it is that charity, from its conversion to many things and its dilation, will not be dispersed, but rather gathered together. Hence such dilation and the union of virtue have no repugnance; nay rather, one of these conditions follows upon the other.

2. To that which is objected, that now we love the foreknown and the predestined, in the fatherland the predestined only; the response is already clear: because it speaks of breadth on the part of the numerousness of the lovable things. Moreover, when the number of the elect will be complete and gathered into one, so that each of them will be known to each, charity will then have more toward whom it can and may be affected specially and distinctly, than it has in the state of the way.

3. To that which is objected concerning enemies, it must be answered in like manner. For this happens because those who are in the fatherland have no enemies, but [only such as] are capable of beatitude; or they will not have, after the day of judgment, any other enemies than the damned; yet if they did have them, they would love them more than they did when they were in the state of the way.

4. To that which is lastly objected concerning the number of the things to be loved, the answer has already been given; because we do not say that charity is dilated on account of the numerousness of the things to be loved, but on account of the greater liberality of affection. Moreover, that reason does not compel, because, although there are not more things to be loved in generality than four11, yet in the special and in the particular nothing prevents the number of the things to be loved from being increased; and when charity is converted familiarly and intensely to all these things, it is not without reason said to be dilated12.

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Apparatus Criticus
  1. Cfr. supra d. 14. a. 1. q. 1. et q. 3. ad 6. — In principio solut. pro beatificatio cod. Z beatitudo; deinde inferius cod. Y ante conformetur repetit Deo. Circa finem solut. pro approximare Vat. proximare, cod. Z appropinquare.
    Cf. above, d. 14, a. 1, q. 1, and q. 3, ad 6. — At the beginning of the solution, for beatificatio cod. Z [reads] beatitudo; then further below cod. Y before conformetur repeats Deo. Near the end of the solution, for approximare the Vatican [edition reads] proximare, cod. Z appropinquare.
  2. August., Serm. 358. (alias 36. ex Sirmond.) n. 4: Audi Apostolum, quam latum est mandatum caritatis: Caritas autem Dei diffusa est in cordibus vestris (Rom. 5, 5.). Non dixit inclusa, sed diffusa. Verbum enim, quod est inclusa, quasi angustias sonat; quod est diffusa, latitudinem insinuat. Latum ergo mandatum tuum valde (Ps. 118, 96.). Cfr. supra pag. 664, nota 5. — In conclus. pro ultimo efficietur codd. AU efficiatur: edd. bis efficitur pro efficietur.
    Augustine, Sermon 358 (alias 36, from Sirmond), n. 4: "Hear the Apostle, how broad is the commandment of charity: But the charity of God is diffused in your hearts (Rom. 5:5). He did not say enclosed, but diffused. For the word enclosed sounds, as it were, of straits; diffused suggests breadth. Broad therefore is thy commandment exceedingly (Ps. 118:96)." Cf. above, p. 664, note 5. — In the conclusion, for the last efficietur codd. AU [read] efficiatur: the editions twice [read] efficitur for efficietur.
  3. Colligitur ex illo axiomate Dionysii: bonum est diffusivum sui; de quo videsis tom. I. pag. 804, nota 6.
    It is gathered from that axiom of Dionysius: the good is diffusive of itself; concerning which see vol. I, p. 804, note 6.
  4. Gregor., II. Homil. in Ezech. homil. 9. n. 10, ubi loquens de dilectione Dei in terra ait: Mensura amoris minor est, ubi adhuc mensura minor est cognitionis. — In minori pro aliqua complures codd. et edd. 1, 2 perperam affectio; in cod. K scriptum est cognitio ampliatur, affectio dilatabitur etc.
    Gregory, II Homilies on Ezechiel, homily 9, n. 10, where, speaking of the love of God on earth, he says: The measure of love is less, where as yet the measure of cognition is less. — In minori for aliqua several codd. and edd. 1, 2 wrongly [read] affectio; in cod. K it is written cognitio ampliatur, affectio dilatabitur, etc.
  5. Liber de Causis, propos. 17: Omnis virtus unita plus est infinita quam virtus multiplicata. — Pro infinita Vat. hic et infra in solut. intensa.
    The book On Causes, prop. 17: Every united virtue is more infinite than a multiplied virtue. — For infinita the Vatican [edition reads] here and below in the solution intensa.
  6. Cfr. verba Gregorii, tom. II. pag. 288, nota 1. allata.
    Cf. the words of Gregory adduced in vol. II, p. 288, note 1.
  7. Libr. I. c. 23. n. 22. Vide supra III. Magistri, d. XXVIII. c. 1.
    Book I, c. 23, n. 22. See above, [Lombard,] III [Sent.] of the Master, d. XXVIII, c. 1.
  8. Cod. A adiicit potius. Mox pro pauciora enim non pauci codd. pauciora autem. Aliquanto inferius pro diligendi erunt codd. F K N T U V aa bb diligendi sunt.
    Cod. A adds potius. Shortly, for pauciora enim non pauci the codd. [read] pauciora autem. Somewhat below, for diligendi erunt codd. F K N T U V aa bb [read] diligendi sunt.
  9. Cod. L amantissimus. Pro sit cod. K erit.
    Cod. L [reads] amantissimus. For sit cod. K [reads] erit.
  10. Epist. I. Cor. 15, 28. — Paulo superius ante est dupliciter codd. F G K T U Z inserunt hoc, et deinde ante relata ad unum cod. U inserit ut.
    Epistle, I Cor. 15:28. — A little above, before est dupliciter codd. F G K T U Z insert hoc, and then before relata ad unum cod. U inserts ut.
  11. Cfr. supra pag. 686, nota 3. — Codd. H N T U V Z sit.
    Cf. above, p. 686, note 3. — Codd. H N T U V Z [read] sit.
  12. Codd. iii et edd. 1, 2 qui non, Vat. et Supplement. Sum. Alex. Hal. collat. 75. a. 2. nec non Supplement. — Pro beatificabiles subinde codd. substituunt beati.
    Codd. iii and edd. 1, 2 [read] qui non, the Vatican [edition] and the Supplement to the Summa of Alexander of Hales, collation 75, a. 2, and also the Supplement. — For beatificabiles the codd. thereupon substitute beati.
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