← Back to Distinction 34

Dist. 34, Part 1, Art. 2, Q. 3

Book III: On the Incarnation of the Word · Distinction 34

Textus Latinus
p. 749

Quaestio III. Utrum dona Spiritus sancti maneant in Beatis.

Tertio quaeritur de donorum evacuatione, et est quaestio, utrum dona maneant in Beatis. Et quod sic, videtur:

1. Auctoritate Ambrosii, quam Magister ponit in littera1, ibi: « Civitas Dei, illa Ierusalem caelestis, non meatu alicuius fluvii terrestris abluitur, sed ex fonte vitae procedens Spiritus sanctus in illis caelestibus spiritibus redundantibus videtur influere, pleno septem virtutum spiritualium fervens meatu »; et post exponit, quod intelligit de donis Spiritus sancti.

2. Item, Christus fuit perfectissimus comprehensor; et tamen in ipso fuerunt omnia septem dona, secundum quod scribitur Isaiae undecimo2: ergo videtur, quod multo fortius stare possint in quolibet alio Beato.

3. Item, perfectiores sunt habitus donorum quam habitus virtutum cardinalium; sed habitus cardinalium manebunt in patria, sicut ostensum fuit supra3: ergo et dona.

4. Item, timor est donum intimum inter omnia: sed timor in patria manebit, secundum quod dicitur in Psalmo4: Timor Domini sanctus permanet in saeculum saeculi: ergo videtur, quod omnia alia dona maneant, per locum a minori.

Sed contra:

1. Habitus donorum ordinantur ad sanandum symptomata, sicut dictum est supra5; sed p. 750 in patria nulla erit infirmitas: ergo nulla erit donorum necessitas nec utilitas. Si igitur ibi manerent, videtur, quod essent frustra.

2. Item, dona, ut dictum est prius6, sunt ad actus medios; sed in patria omnes actus nostri erunt perfecti et ultimati: non erunt igitur in patria habitus donorum, sed potius transibunt in habitus beatitudinum.

3. Item, specialiter ostenditur de dono intellectus: si enim per donum intellectus cognoscitur Deus in creaturis et per creaturas7; cum in patria cognoscatur Deus in sua essentia, videtur, quod donum intellectus non maneat in illa beatitudine summa.

4. Item, obiicitur de dono consilii, quia donum consilii est dubitantis et conferentis8: si ergo in patria non erit defectus dubitationis nec decursus collationis, ergo videtur, quod donum consilii ibi non habeat reperiri.

5. Item, donum fortitudinis expedit nos ad pericula sustinenda9; sed in illa beatitudine non erunt pericula: ergo etc.

6. Item, obiicitur de dono scientiae: quia scientia docet « conversari in medio nationis pravae et perversae », secundum quod habetur in distinctione sequenti10; sed in patria non erit natio prava et perversa, cum qua sit conversandum: ergo non videtur, quod ibi manere debeat scientiae donum.

7. Item, donum pietatis est ad compatiendum proximo11; sed in patria propter summam impassibilitatem nulla poterit esse compassio: aut ergo non erit ibi pietas, aut nulla erit illius doni utilitas.

8. Item, donum timoris est ad retrahendum a malo12; in patria autem nulla poterit esse ad malum obliquatio: ergo videtur, quod omnino fiat ibi timoris evacuatio.

Conclusio.

Dona Spiritus sancti manebunt in patria, sed cum actibus excellentioribus, quam sunt in via.

Respondeo: Dicendum, quod absque dubio, sicut dicit Ambrosius et Magister13, dona manebunt in patria, verumtamen secundum nobiliores et excellentiores usus et actus, quam sint in via, sicut prius14 dictum fuit de cardinalibus virtutibus.

Et si tu quaeras, quae sit horum habituum necessitas, cum ad perfectam beatitudinem sufficiat Deum videre et amare et tenere perfecte; attendendum est ad hoc, quod multo maioris abundantiae est perfectio gloriae quam perfectio gratiae; perfectio autem gratiae ratione suae dignitatis et eminentiae tribuit homini omnes habitus facientes ad integritatem iustitiae secundum comparationem variam ad actus et obiecta, et secundum status et opportunitates, quae reperiuntur in statu viae: multo igitur fortius gloria, quae reddit animum per omnia deiformem et bonis omnibus abundantem et in nullo deficientem, habitus perfectos15 in anima exigit reperiri secundum omnem ipsius comparationem. Et propterea virtutes et dona et beatitudines quantum ad omnes habitus, qui sunt in statu viae et non habent quid essentiale repugnans perfectioni gloriae, in ipsa gloria perficiuntur et consummantur; et quia omnia dona sunt huiusmodi, sicut patet, quia omnia fuerunt in Christo, in quo fuit perfectae beatitudinis plenitudo: hinc est, quod rationabiliter dicitur et communiter tenetur, quod dona in patria non evacuabuntur, sed perfectius remanebunt. — Unde rationes, quae hoc ostendunt, concedendae sunt.

1. Ad illud ergo quod primo obiicitur in contrarium, quod dona sunt ad sanandum; dicendum, quod perfectae medicinae usus est non tantum in restituendo sanitatem, sed etiam in praeservando et continuando16. Unde dona in statu innocentiae fuissent ad sanitatem praeservandam, in statu vero naturae lapsae sunt ad sanitatem reparandam, in statu vero gloriae erunt ad sanitatem continuandam perpetuo. Licet enim in illo statu non sit aegritudinis curatio, est tamen in illo sempiternae salutis continuatio.

2. Ad illud quod obiicitur, quod dona sunt ad actus medios, et omnes actus gloriae erunt perfecti; dicendum, quod sicut in statu viae quoddam genus operis dignitate et actu alterum antecellit, sic erit et in statu gloriae; sicut etiam possumus videre in membris eiusdem corporis. Unde sicut membra eiusdem corporis omnia perfecta erunt, et tamen unum membrum quodammodo excellentius altero iudicabitur, sicut oculus excellentior pede: sic etiam intelligendum est in patria, quod actus virtutum, donorum et beatitudinum ibidem omnes perficientur; et tamen nihil prohibebit, quod17 quantum ad genus p. 751 operis quidam actus priores, et quidam medii, et quidam ultimi dicantur. Si enim ad omnes bonas operationes et laudabiles animae illi statui convenientes erimus expediti; quid mirum, si in tanta varietate actuum et operum quantum ad genus operis potest unus actus alteri anteponi?

3. Ad illud quod obiicitur de dono intellectus, dicendum, quod quamvis in statu viae donum intellectus fiat per decursum et quandam inquisitionem; in patria tamen erit per simplicem aspectum, ubi Deus in omnibus creaturis videbitur manifeste. Unde, sicut dicit Philosophus18, « si essemus supra lunam, non quaereremus, propter quid eclipsaretur, quia videremus simplici aspectu interpositionem terrae »; sic, immo multo excellentius, in proposito intelligendum est.

4. Ad illud quod obiicitur de dono consilii, dicendum, quod in consilio duo sunt, videlicet quaedam partium ponderata discussio, et excellens et stabilis melioris et dignioris partis electio; et primum est imperfectionis et tolletur, secundum vero perfectionis et manebit. Primum enim non est de essentia consilii-doni, sed secundum19.

5. Ad illud quod obiicitur de dono fortitudinis, quod in patria non manebit, quia nulla sunt ibi pericula sustinenda; dicendum, quod sicut dictum est20 de virtute fortitudinis, ita de fortitudine-dono intelligendum est, quod excellentior eius usus erit in patria. Donum enim fortitudinis disponet ad hoc, quod homo fortiter Deo adhaereat et inseparabiliter, et hoc non tantum secundum sufficientiam, sed etiam secundum excellentiam; et ideo non superfluit in patria.

6. Ad illud quod obiicitur de dono scientiae, dicendum, quod conversari in medio nationis pravae et perversae, hoc est eius, prout est in statu viae. In patria vero eius usus erit ad sciendum et discernendum, quomodo et qualiter unusquisque debeat ad alterum se habere, non ad malos, qui erunt extra illam supernam civitatem, sed ad bonos, qui in illa civitate superna per omnia concordabunt21.

7. Ad illud quod obiicitur de dono pietatis, dicendum, quod ad donum pietatis non solummodo spectat compati patienti, sed etiam affectum quendam benignitatis et dulcedinis habere ad omnem hominem, in quo conspicit imaginem Dei; hoc autem non tantum spectat ad statum viae, verum etiam ad statum patriae, et secundum illum actum manebit, non quantum ad alterum.

8. Ad illud quod obiicitur de timore, quod non retrahet ibi a malo; dicendum, quod usus timoris non erit ibi quantum ad mali cautelam, sed potius quantum ad summi ardui reverentiam, ita quod ab illa summa Maiestate faciet resilire in propriam parvitatem. Hoc autem melius manifestabitur, quando infra22 quaeretur de dono timoris specialiter; nunc autem tantum sufficiat dixisse de evacuatione donorum in generali.

Possent autem de istis sex problemata formari, ut primo quaereretur de evacuatione doni intellectus, deinde de evacuatione doni consilii, et sic de singulis donis. Melius est tamen de his simul quaerere, propter hoc quod unam generalem habent solutionem; et in distinctione23 problematum magis est attendenda solutionis utilitas, quam ratiocinationum verbositas augenda24.

---

English Translation
p. 749

Question III. Whether the gifts of the Holy Spirit remain in the Blessed.

Third, the question is raised concerning the doing-away of the gifts, and the question is whether the gifts remain in the Blessed. And that they do, it seems:

1. By the authority of Ambrose, which the Master sets down in the text1, in this place: « The City of God, that heavenly Jerusalem, is washed not by the channel of any earthly river, but the Holy Spirit, proceeding from the fount of life, seems to flow into those heavenly and overflowing spirits, fervent with the full channel of the seven spiritual virtues »; and afterward he expounds that he understands this of the gifts of the Holy Spirit.

2. Likewise, Christ was the most perfect comprehensor; and yet in him there were all seven gifts, according to what is written in Isaiah, chapter eleven2: therefore it seems that much more strongly can they stand in any other Blessed.

3. Likewise, the habits of the gifts are more perfect than the habits of the cardinal virtues; but the habits of the cardinal virtues will remain in the fatherland, as was shown above3: therefore so too the gifts.

4. Likewise, fear is the most inward gift among all; but fear will remain in the fatherland, according to what is said in the Psalm4: The holy fear of the Lord remains for ever and ever: therefore it seems that all the other gifts remain, by an argument from the lesser.

On the contrary:

1. The habits of the gifts are ordered to healing the symptoms [of sin], as was said above5; but p. 750 in the fatherland there will be no infirmity: therefore there will be no necessity nor usefulness of the gifts. If, then, they were to remain there, it seems that they would be in vain.

2. Likewise, the gifts, as was said before6, are for intermediate acts; but in the fatherland all our acts will be perfect and final: therefore there will not be in the fatherland the habits of the gifts, but rather they will pass over into the habits of the beatitudes.

3. Likewise, this is shown specially concerning the gift of understanding: for if through the gift of understanding God is known in creatures and through creatures7; since in the fatherland God is known in his essence, it seems that the gift of understanding does not remain in that highest beatitude.

4. Likewise, an objection is raised concerning the gift of counsel, since the gift of counsel belongs to one doubting and deliberating8: if, then, in the fatherland there will be no defect of doubting nor course of deliberating, it seems that the gift of counsel is not to be found there.

5. Likewise, the gift of fortitude equips us to endure dangers9; but in that beatitude there will be no dangers: therefore etc.

6. Likewise, an objection is raised concerning the gift of knowledge: for knowledge teaches us to « live in the midst of a depraved and perverse nation », according to what is had in the following distinction10; but in the fatherland there will be no depraved and perverse nation with which one must live: therefore it does not seem that the gift of knowledge ought to remain there.

7. Likewise, the gift of piety is for having compassion on one's neighbor11; but in the fatherland, on account of the highest impassibility, there can be no compassion: therefore either there will not be piety there, or there will be no usefulness of that gift.

8. Likewise, the gift of fear is for drawing back from evil12; but in the fatherland there can be no turning aside to evil: therefore it seems that there will come about in that place an utter doing-away of fear.

Conclusion.

The gifts of the Holy Spirit will remain in the fatherland, but with more excellent acts than they have in the way.

I respond: It must be said that, without doubt, as Ambrose and the Master say13, the gifts will remain in the fatherland, yet according to nobler and more excellent uses and acts than they have in the way, as was said before14 concerning the cardinal virtues.

And if you ask what is the necessity of these habits, since for perfect beatitude it suffices to see and love and hold God perfectly; one must attend to this, that the perfection of glory is of much greater abundance than the perfection of grace; but the perfection of grace, by reason of its dignity and eminence, bestows on a human being all the habits making for the integrity of justice according to varied comparison to acts and objects, and according to the states and occasions which are found in the state of the way: much more strongly, then, does glory, which renders the soul wholly deiform and abounding in all goods and deficient in nothing, require perfect habits15 to be found in the soul according to its every comparison. And therefore the virtues and gifts and beatitudes, as regards all the habits which are in the state of the way and have nothing essential repugnant to the perfection of glory, are perfected and consummated in glory itself; and since all the gifts are of this kind, as is plain, because they were all in Christ, in whom was the fullness of perfect beatitude: hence it is that it is reasonably said and commonly held that the gifts will not be done away in the fatherland, but will remain more perfectly. — Hence the reasons which show this are to be granted.

1. To that, then, which is objected first to the contrary, that the gifts are for healing; it must be said that the use of a perfect medicine consists not only in restoring health, but also in preserving and continuing it16. Hence the gifts would, in the state of innocence, have been for preserving health; in the state of fallen nature they are for repairing health; in the state of glory they will be for continuing health perpetually. For although in that state there is no curing of sickness, yet there is in it a continuation of everlasting salvation.

2. To that which is objected, that the gifts are for intermediate acts, and all the acts of glory will be perfect; it must be said that just as in the state of the way one kind of work surpasses another in dignity and act, so it will be also in the state of glory; as we can also see in the members of one and the same body. Hence just as the members of one and the same body will all be perfect, and yet one member will be judged in a certain way more excellent than another, as the eye is more excellent than the foot: so too it is to be understood in the fatherland, that the acts of the virtues, of the gifts, and of the beatitudes will all there be perfected; and yet nothing will prevent that17, as regards the kind of p. 751 work, some acts be called prior, and some intermediate, and some last. For if we shall be equipped for all the good and praiseworthy operations of the soul befitting that state; what wonder if, amid so great a variety of acts and works, as regards the kind of work one act can be set before another?

3. To that which is objected concerning the gift of understanding, it must be said that although in the state of the way the gift of understanding comes about through a discursive course and a certain inquiry; in the fatherland, however, it will be through a simple gaze, where God will be seen manifestly in all creatures. Hence, as the Philosopher says18, « if we were above the moon, we should not ask why it was eclipsed, because we should see by a simple gaze the interposition of the earth »; so, indeed much more excellently, is it to be understood in the matter proposed.

4. To that which is objected concerning the gift of counsel, it must be said that in counsel there are two things, namely a certain weighed discussion of the alternatives, and an excellent and stable choice of the better and worthier part; and the first belongs to imperfection and will be taken away, but the second belongs to perfection and will remain. For the first is not of the essence of the gift of counsel, but the second19.

5. To that which is objected concerning the gift of fortitude, that it will not remain in the fatherland because there are no dangers to be endured there; it must be said that just as was said20 concerning the virtue of fortitude, so is it to be understood of the gift of fortitude, namely that its use will be more excellent in the fatherland. For the gift of fortitude will dispose [a person] to this, that one cleave to God bravely and inseparably, and this not only according to sufficiency, but also according to excellence; and therefore it is not superfluous in the fatherland.

6. To that which is objected concerning the gift of knowledge, it must be said that to live in the midst of a depraved and perverse nation is of it [the gift] as it is in the state of the way. But in the fatherland its use will be for knowing and discerning how and in what manner each one ought to bear himself toward another, not toward the wicked, who will be outside that supernal city, but toward the good, who in that supernal city will be in all things in concord21.

7. To that which is objected concerning the gift of piety, it must be said that to the gift of piety it belongs not only to have compassion on one suffering, but also to have a certain affection of kindness and sweetness toward every human being in whom one beholds the image of God; and this belongs not only to the state of the way, but also to the state of the fatherland, and according to that act it will remain, though not according to the other.

8. To that which is objected concerning fear, that it will not there draw back from evil; it must be said that the use of fear will not be there as regards caution against evil, but rather as regards reverence for the highest height, such that it will make [a person] recoil from that highest Majesty into one's own littleness. But this will be better made manifest when, below22, the question is raised concerning the gift of fear specially; for now let it suffice only to have spoken of the doing-away of the gifts in general.

Now from these six [gifts] problems could be formed, so that first the question would be raised concerning the doing-away of the gift of understanding, then concerning the doing-away of the gift of counsel, and so of the individual gifts. It is better, however, to inquire about these together, because they have one general solution; and in the distinguishing23 of problems the usefulness of the solution is more to be attended to than the wordiness of reasonings is to be increased24.

---

Apparatus Criticus
  1. Hic c. 2.
    Here, c. 2 [of Lombard's text].
  2. Vers. 2. Cfr. hic lit. Magistri, c. 3. — In hac arg. pro potius nonnulli codd. A K N possunt.
    Verse 2. Cf. here Lombard's text, c. 3. — In this argument, for potius several codices, A K N, read possunt.
  3. Dist. 33. q. 6. — Maior probata est supra n. 1. q. 3. — Post sed habitus codd. A U adiiciunt virtutum.
    Distinction 33, q. 6. — The major was proved above in n. 1, q. 3. — After sed habitus codices A U add virtutum.
  4. Psalm. 18, 10. — Pro permanet edd. et nonnulli codd. cum Vulgata permanens. — Cfr. infra p. II, huius dist. q. 3. — De loco a minori vide tom. I. pag. 833, nota 5.
    Psalm 18, 10. — For permanet the editions and several codices, with the Vulgate, read permanens. — Cf. below p. II of this distinction, q. 3. — On the argument from the lesser see tom. I, p. 833, note 5.
  5. Art. 1. q. 1. — In fine arg. post quod essent cod. A subdit ibi.
    Article 1, q. 1. — At the end of the argument, after quod essent, codex A subjoins ibi.
  6. Art. 1. q. 1.
    Article 1, q. 1.
  7. Cfr. infra lit. Magistri, d. XXXV. c. 2, et ibid. Comment. q. 3.
    Cf. below Lombard's text, d. XXXV, c. 2, and there the Commentary, q. 3.
  8. Secundum Damascenum; vide infra d. 35. q. 1. arg. 2. ad oppos. — Pro obiicitur cod. U ostenditur. Mox pro dubitationis codd. U Z dubietatis, et pro decursus codd. I L R S aa defectus, edd. discursus (cfr. supra pag. 686, nota 2.).
    According to the Damascene; see below d. 35, q. 1, arg. 2 ad oppositum. — For obiicitur codex U reads ostenditur. Then for dubitationis codices U Z read dubietatis, and for decursus codices I L R S aa read defectus, the editions discursus (cf. above p. 686, note 2.).
  9. Cfr. infra d. 33. q. 5.
    Cf. below [recte: above] d. 33, q. 5.
  10. Lit. Magistri, c. I. Cfr. ibid. Comment. q. 2. Respicitur Phil. 2, 15.
    Lombard's text, c. I. Cf. there the Commentary, q. 2. The reference is to Philippians 2, 15.
  11. Ut ostenditur infra d. 35. q. 6. — Mox pro poterit cod. K debet.
    As is shown below d. 35, q. 6. — Then for poterit codex K reads debet.
  12. Prov. 15, 27: Per timorem autem Domini declinat omnis a malo.
    Proverbs 15, 27: And by the fear of the Lord everyone turns aside from evil.
  13. Hic c. 2. et 3, ubi etiam Ambrosii verba habentur.
    Here, c. 2 and 3, where also the words of Ambrose are had.
  14. Dist. 33. q. 6. — Mox pro Et si tu quaeras [edd. dicas] cod. O Et si quis quaerat. Paulo inferius pro perfectio autem cod. K cum ergo perfectio.
    Distinction 33, q. 6. — Then for Et si tu quaeras [editions dicas] codex O reads Et si quis quaerat. A little below, for perfectio autem codex K reads cum ergo perfectio.
  15. Codd. H U V Y Z aa bb perfectionis. Inferius pro quid essentiale cod. K esse essentiale.
    Codices H U V Y Z aa bb read perfectionis. Below, for quid essentiale codex K reads esse essentiale.
  16. August., Enarrat. in Ps. 7. n. 10: Duo sunt officia medicinae, unum quo sanatur infirmitas, alterum quo sanitas custoditur. — De proposit. seq. cfr. II. Sent. d. 29. a. 3. q. 1. seq. — Post pauca pro reparandam cod. K recuperandam.
    Augustine, Enarration on Psalm 7, n. 10: There are two offices of medicine, one by which infirmity is healed, the other by which health is guarded. — On the following matter cf. II Sent. d. 29, a. 3, q. 1 seq. — A little after, for reparandam codex K reads recuperandam.
  17. Codd. X Y quin. Paulo ante pro perficientur plures codd. perficiuntur, edd. perficiantur. Circa finem solut. pro et operum codd. A K et operationum, et subinde pariter pro operis cod. X operationis; demum pro anteponi cod. A praeponi.
    Codices X Y read quin. A little before, for perficientur several codices read perficiuntur, the editions perficiantur. Toward the end of the solution, for et operum codices A K read et operationum, and likewise thereafter for operis codex X reads operationis; finally for anteponi codex A reads praeponi.
  18. Libr. I. Poster. c. 24. (c. 31.), ubi ad demonstrandum, quod sensui non conveniat scientia proprie dicta, ait: « Quoniam si esset sentire triangulum, quod duobus rectis haberet aequales angulos, quaereremus utique demonstrationem... Sentire enim necesse est singulariter, scientia autem est in cognoscendo universaliter. Unde etsi super lunam essemus et videremus obiectam terram, non utique sciremus causam defectus; sentiremus enim, quoniam deficeret [in hoc particulari] casu, sed non propter quid omnino [universaliter]; non enim universalis [notitia] sensus » etc. Loquitur ergo Aristoteles de cognitione universali, s. 1: ventura autem de cognitione particulari. Cfr. supra pag. 742, nota 5. — Inferius pro excellentius cod. U fortius.
    Posterior Analytics I, c. 24 (c. 31), where, to demonstrate that knowledge properly so called does not befit sense, [Aristotle] says: « For if it were to sense a triangle that it had angles equal to two right angles, we should still seek a demonstration... For to sense is necessarily singular, but knowledge is in knowing universally. Hence even if we were above the moon and saw the earth set before us, we should still not know the cause of the eclipse; for we should sense that it was failing [in this particular] case, but not on account of what universally; for the knowledge of sense is not universal » etc. Therefore Aristotle is speaking of universal cognition; but the coming [text speaks] of particular cognition. Cf. above p. 742, note 5. — Below, for excellentius codex U reads fortius.
  19. Cfr. infra d. 35. q. 1. ad 2.
    Cf. below d. 35, q. 1, ad 2.
  20. Dist. 33. q. 6. Cfr. ibid. lit. Magistri, c. 3.
    Distinction 33, q. 6. Cf. there Lombard's text, c. 3.
  21. Edd. concordabuntur.
    The editions read concordabuntur.
  22. Part. II. huius dist. a. 2. q. 3. Cfr. hic lit. Magistri, c. 3. et 8.
    Part II of this distinction, a. 2, q. 3. Cf. here Lombard's text, c. 3 and 8.
  23. Cod. A definitione, Vat. determinatione, quae etiam in fine solut. cum aliquibus codd. (plures codd. hic sunt dubiae lectionis) pro augenda substituit augmentanda.
    Codex A reads definitione, the Vatican edition determinatione, which also at the end of the solution, with some codices (several codices here are of doubtful reading), substitutes augmentanda for augenda.
  24. Vide scholion ad praecedentem quaest.
    See the scholion to the preceding question. ---
← Dist. 34, Part 1, Art. 2, Q. 2Dist. 34, Part 2, Art. 1, Q. 1→