Dist. 15, Part 1, Dubia
Book IV: On the Sacraments · Distinction 15
DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I
In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit: Non consurget duplex tribulatio. Videtur enim contrarium: Ecclesiastici undecimo: Error et tenebrae peccatoribus concreata sunt. — Item, in Psalmo: Induantur sicut diploide confusione sua.1 — Item, in Psalmo: Ignis et sulphur et spiritus procellarum, pars calicis eorum.
Respondeo: Dicendum, quod tribulatio potest intelligi duplicari2 aut quantum ad subiectum punitum, aut quantum ad modum puniendi, aut secundum proportionem ad meritum, aut secundum diversitatem status. Dico igitur, quod tribus modis duplicatur. Aut duplicatur quantum ad subiectum, quia duplex est hominis pars, scilicet corpus et anima, et duplex vis in libero arbitrio peccante. Ideo punitur homo in anima et corpore, in ratione et voluntate; et iste est unus modus duplicandi. — Alio modo duplicatur quantum ad modum puniendi, quia per carentiam et calorem, per ignem et frigus, sicut peccavit per timorem et amorem3. — Tertio modo duplicatur quantum ad statum, quia punitur quis in praesenti, et si est impoenitens, punitur in futuro. — Sed quantum ad proportionem ad meritum non consurget duplex tribulatio, quia semper Deus punit citra condignum; et hoc modo intelligitur auctoritas Prophetae. — Secundum alias
vias multae inveniuntur auctoritates4, sic etiam est intelligenda expositio Hieronymi sequens.
Dub. II
Item quaeritur de hoc quod dicit: Quinque modis flagella contingunt. Videtur enim insufficienter tangere modos, cum multo plures assignari possint. Flagella enim sunt ad vitam aeternam ordinata et ad probationem et ad multa alia, quae hic non tanguntur: ergo videtur, quod sit insufficiens.
Respondeo: Dicendum, quod utilitates flagellorum possunt accipi ex Scripturis in generali, vel in speciali. In generali omnes modi flagellandi ad hos reducuntur; et hoc patet, si consideretur sufficientia. Omne enim flagellum, quod contingit, aut est ordinatum ad utilitatem flagellati, aut ad gloriam flagellantis5. Si ad utilitatem flagellati; aut ut promoveatur in bono, et sic primus modus, et est exemplum de Iob; aut ut conservetur, et sic secundus, et est exemplum in beato Paulo; aut ut reducatur ad bonum, et sic tertius, et est exemplum in Maria, sorore Moysi. — Aut ad gloriam flagellantis, et hoc dupliciter: aut ut manifestetur potentia in miserendo, et sic quartus, et est exemplum in caeco nato, quem Dominus illuminavit; aut ut manifestetur potentia in iudicando, et sic quintus, et est exemplum in Antiocho.
Aliter possunt distingui: quia omne flagellum aut est ordinatum ad bonum, aut contra malum. Si ad bonum; aut ad promovendum, aut ad demonstrandum. Si contra malum; aut evitandum, aut corrigendum, aut vindicandum. Et secundum hoc accipiuntur quinque modi. Unde versus:
Iob probat, inclinat Paulum, purgatque Mariam, / Herodem punit, in caeco se manifestat.
Sunt et alii modi speciales et utilitates, qui his versibus continentur:
Erudit et vertit, probat et laetum facit, arctat, / Confortat, satiat, consummat, deinde coronat.
Erudit, Ieremiae sexto6: Per omne flagellum erudieris, Ierusalem. — Vertit, id est convertit, Psalmus: Multiplicatae sunt infirmitates eorum, postea acceleraverunt. — Probat, Ecclesiastici vigesimo septimo: Vasa figuli probat fornax. — Laetum facit, Iacobi primo: Omne gaudium existimate etc. — Arctat, Isaiae vigesimo octavo: Vexatio dabit intellectum auditui. — Confortat, Iob: Haec sit mihi consolatio, ut affligens etc. — Satiat, id est fecundat, Exodi primo: Quanto opprimebant eos, tanto magis multiplicabantur. — Consummat, Matthaei quinto: Beati qui persecutionem patiuntur propter iustitiam, quoniam etc. — Coronat, secundae ad Corinthios quarto: Id quod in praesenti est momentaneum et leve tribulationis etc. — Omnes autem ad praedictos modos reducuntur. Hic tanguntur flagellorum utilitates, quae paucioribus modis assignatis continentur, et amplius duo modi.
Dub. III
Item quaeritur de hoc quod dicit in primo modo: Ut iustis per patientiam merita augeantur. Videtur enim male exemplificare, quia dicitur Iob: Utinam appenderentur peccata mea, quibus iram merui. — Item, Gregorius in Moralibus7: quidquid mali patimur, pro peccatis nostris accidit... manifestum est».
Respondeo: Dicendum, quod causa dupliciter dicitur, scilicet proprie et communiter8. Communiter, et sic dicitur causa sine qua non. Accipiendo causam large pro causa sine qua non, sic poena dicitur venire ob meritum culpae originalis, quia nisi peccatum praecessisset, nulla esset. — Si autem accipiatur proprie pro causa meritoria, vel finali; sic non meruit Iob illam poenam. Et quod dicitur: Utinam appenderentur, hoc facit ad oppositum; quia, sicut ipse dicit contra, quod poena improportionaliter excedit meritum9.
Dub. IV
Item quaeritur de hoc quod dicit in ultimo modo: Vel ad initium poenae, ut Herodi. Videtur enim male dicere, quia Augustinus de Poenitentia10: «Quidquid Deus permiserit pati, scias esse hominem corrigentis, non damnantis». — Item, quamdiu homo vivit, potest converti et potest mereri, et est in statu viae: ergo non debet inchoari poena.
Respondeo: Dicendum, quod flagellum infligens habet comparationem ad infligentem, et ad eum cui infligitur. De infligente autem est loqui secundum voluntatem antecedentem, aut consequentem11. Si quantum ad voluntatem antecedentem, omne quod Deus nobis facit et infligit in praesenti, ordinationem aliquam habet ad gloriam, quia secundum voluntatem istam vult omnes salvos fieri. Si autem quantum ad voluntatem consequentem, quia secundum hanc voluntatem vult, secundum quod praescit, et praescit istum in malitia perseveraturum; poenam dicitur infligere in vindictam, et secundum hoc est ex vi culpae. Similiter de flagellato est loqui dupliciter: aut quantum ad statum, et quia est in statu, in quo potest reverti; tam ipse quam poena aliquam habet ordinationem ad bonum. Aut contingit loqui quantum ad obstinationem animi, quae convertit benignitatem in iram et gratiam impugnat; et sic est in statu, in quo ei poena est in damnationem. Et sic patet utraque pars.
Dub. V
Item quaeritur de hoc quod dicit: Non praeveniri sententiam iudicis etc. Videtur enim male dicere: quia qui semel iudicatus est et punitus a sacerdote amplius non iudicabitur12 nec punietur: ergo sententia iudicis praevenitur.
Respondeo: Dicendum, quod sacerdos aut absolvit non absolutum13 et imponit minorem poenam, quam debet; et sic iudicat sententia hominis et non iudicis superni; et hoc modo, si videatur praeveniri sententia iudicis, non tamen praevenitur, quia oportet, hominem puniri in foro Dei. — Aut sacerdos, servato recto ordine et quantitate, punit, et sententia sacerdotis est sententia Dei hic hominem absolventis; et tunc non praevenitur, quia ipse iudex iudicat per ministrum suum, cui commisit ministerium; quod tamen cassum est, nisi praecedat auctoritas14 Dei absolventis.
Dub. VI
Item quaeritur de hoc quod dicit: Levis culpa levi supplicio compensatur; et exemplificat de Israelita, qui collegit ligna in Sabbato; et ulterius de illo qui Israelitae maledixerat, et qui etiam blasphemaverat; et videtur in utroque male exemplificare tum ratione poenae, tum ratione culpae. Ratione poenae, quia uterque occisus est et lapidatus: et haec est gravissima poenarum, scilicet poena mortis. — Item, de culpa videtur falsum, quia blasphemia est gravissimum peccatum. — Praeterea, transgressio mandati decalogi non est leve peccatum, maxime quia punitur poena mortis, quae erat poena debita enormissimis peccatis.
Respondeo: Dicendum, quod Hieronymus15 non vocat supplicium mortis leve absolute, sed in comparatione ad poenam aeternam; et levem culpam vocat tum propter hoc, quod semel perpetrata est, tum etiam, quia neutrum habebat deformitatem notabilem; et ideo, si uterque voluit poenitere16, de facili potuit misericordiam invenire et graves poenas evadere; et uterque illorum occisus fuit ex rigore Legis, quae data erat in timorem. — Et quod obiicitur de blasphemia, dicendum, quod secundum Richardum de sancto Victore17 non omnis blasphemia est peccatum in Spiritum sanctum, sed illa quae dicitur spiritus blasphemiae, quando quis voluntatem habet blasphemandi Deum. Sed illa quae dicitur ex quadam surreptione et animi conturbatione, non est semper inter peccata enormia reputanda, quamvis et ipsa grave possit esse peccatum18.
DOUBTS CONCERNING THE TEXT OF THE MASTER.
Doubt I
In this section there are doubts concerning the text, and first about this, that he says: A double tribulation shall not arise. For it seems to the contrary: Ecclesiasticus the eleventh: Error and darkness are created together with sinners. — Likewise, in the Psalm: Let them be clothed as with a double cloak with their own confusion.1 — Likewise, in the Psalm: Fire and brimstone and the spirit of storms shall be the portion of their cup.
I respond: It must be said that tribulation can be understood to be doubled2 either as to the subject punished, or as to the mode of punishing, or according to proportion to merit, or according to diversity of state. I say therefore that it is doubled in three ways. Either it is doubled as to the subject, because the part of man is twofold, namely body and soul, and the power in the free choice that sins is twofold. Therefore man is punished in soul and body, in reason and will; and this is one mode of doubling. — In another way it is doubled as to the mode of punishing, because by privation and heat, by fire and frost, as he sinned by fear and love3. — In a third way it is doubled as to state, because one is punished in the present, and if he is impenitent, he is punished in the future. — But as to proportion to merit a double tribulation shall not arise, because God always punishes short of what is deserved; and in this way the authority of the Prophet is understood. — According to other
ways many authorities are found4, and so too is the following exposition of Jerome to be understood.
Doubt II
Likewise it is asked about this, that he says: Scourges befall in five ways. For it seems that he touches the modes insufficiently, since many more could be assigned. For scourges are ordained to eternal life and to probation and to many other things which are not touched here: therefore it seems that he is insufficient.
I respond: It must be said that the uses of scourges can be taken from the Scriptures in general, or in particular. In general all the modes of scourging are reduced to these; and this is clear if their sufficiency be considered. For every scourge that befalls is either ordained to the use of the one scourged, or to the glory of the one scourging5. If to the use of the one scourged; either that he be advanced in good, and so the first mode, and there is the example of Job; or that he be preserved, and so the second, and there is the example in blessed Paul; or that he be led back to good, and so the third, and there is the example in Miriam, the sister of Moses. — Or to the glory of the one scourging, and this in two ways: either that power be manifested in showing mercy, and so the fourth, and there is the example in the man born blind, whom the Lord illumined; or that power be manifested in judging, and so the fifth, and there is the example in Antiochus.
Otherwise they can be distinguished: because every scourge is either ordained to a good, or against an evil. If to a good; either for advancing, or for demonstrating. If against an evil; either for avoiding, or for correcting, or for avenging. And according to this five modes are taken. Hence the verses:
He proves Job, inclines Paul, and purges Mary, / He punishes Herod, in the blind man shows himself.
There are also other special modes and uses, which are contained in these verses:
He instructs and turns, proves and makes glad, constrains, / Strengthens, satisfies, perfects, then at last crowns.
He instructs, Jeremiah the sixth6: By every scourge thou shalt be instructed, O Jerusalem. — He turns, that is, converts, the Psalm: Their infirmities were multiplied; afterwards they made haste. — He proves, Ecclesiasticus the twenty-seventh: The furnace tries the potter's vessels. — He makes glad, James the first: Count it all joy etc. — He constrains, Isaiah the twenty-eighth: Vexation shall give understanding to the hearing. — He strengthens, Job: Let this be my consolation, that afflicting etc. — He satisfies, that is, makes fruitful, Exodus the first: The more they oppressed them, the more they were multiplied. — He perfects, Matthew the fifth: Blessed are they that suffer persecution for justice' sake, for etc. — He crowns, second to the Corinthians, the fourth: That which is at present momentary and light of our tribulation etc. — But all are reduced to the aforesaid modes. Here are touched the uses of scourges, which are contained in the fewer modes assigned, and two more besides.
Doubt III
Likewise it is asked about this, that he says in the first mode: That the merits of the just may be increased through patience. For it seems that he exemplifies badly, because it is said in Job: Would that my sins, by which I have earned wrath, were weighed! — Likewise, Gregory in the Morals7: whatever evil we suffer befalls us for our sins... it is manifest».
I respond: It must be said that cause is said in two ways, namely properly and commonly8. Commonly, and thus it is called a cause without which not. Taking cause broadly for a cause without which not, thus punishment is said to come on account of the merit of original guilt, because unless sin had gone before, there would be none. — But if it be taken properly for a meritorious cause, or final cause; thus Job did not earn that punishment. And what is said: Would that they were weighed, this makes for the opposite; because, as he himself says to the contrary, that the punishment disproportionately exceeds the merit9.
Doubt IV
Likewise it is asked about this, that he says in the last mode: Or for the beginning of punishment, as for Herod. For it seems to be said badly, because Augustine On Penance10: «Whatever God permits one to suffer, know it to be of one correcting, not of one damning». — Likewise, as long as man lives, he can be converted and can merit, and is in the state of the wayfarer: therefore punishment ought not to be begun.
I respond: It must be said that the scourge inflicting has a relation to the one inflicting, and to him on whom it is inflicted. Now concerning the one inflicting there is speaking according to antecedent will, or consequent will11. If as to antecedent will, everything that God does and inflicts upon us in the present has some ordination to glory, because according to that will he wills all to be saved. But if as to consequent will, since according to this will he wills according to what he foreknows, and he foreknows this man to be going to persevere in malice; he is said to inflict punishment in vengeance, and according to this it is from the force of guilt. Likewise concerning the one scourged there is speaking in two ways: either as to state, and because he is in a state in which he can return; both he himself and the punishment have some ordination to good. Or it happens to speak as to the obstinacy of soul, which turns kindness into wrath and impugns grace; and thus he is in a state in which punishment is unto damnation for him. And thus both sides are clear.
Doubt V
Likewise it is asked about this, that he says: That the sentence of the judge be not anticipated etc. For it seems to be said badly: because he who has once been judged and punished by the priest will no more be judged12 nor punished: therefore the judge's sentence is anticipated.
I respond: It must be said that the priest either absolves one not absolved13 and imposes a lesser penalty than he ought; and thus he judges by the sentence of man and not of the supernal judge; and in this way, if the judge's sentence seem to be anticipated, yet it is not anticipated, because it is needful that man be punished in the court of God. — Or the priest, the right order and quantity being kept, punishes, and the sentence of the priest is the sentence of God here absolving the man; and then it is not anticipated, because the judge himself judges through his minister, to whom he committed the ministry; which yet is void, unless the authority14 of God absolving go before.
Doubt VI
Likewise it is asked about this, that he says: A light fault is compensated by a light penalty; and he exemplifies of the Israelite who gathered wood on the Sabbath; and further of him who had cursed the Israelite, and who had also blasphemed; and it seems that in both he exemplifies badly, both by reason of the penalty, and by reason of the fault. By reason of the penalty, because each was killed and stoned: and this is the gravest of penalties, namely the penalty of death. — Likewise, concerning the fault it seems false, because blasphemy is the gravest sin. — Moreover, transgression of the precept of the decalogue is not a light sin, especially because it is punished with the penalty of death, which was the penalty due to the most enormous sins.
I respond: It must be said that Jerome15 does not call the punishment of death light absolutely, but in comparison to eternal punishment; and he calls the fault light both on account of this, that it was perpetrated once, and also because neither had a notable deformity; and therefore, if each had been willing to repent16, he could easily have found mercy and escaped grave penalties; and each of them was killed by the rigor of the Law, which had been given for fear. — And as for what is objected concerning blasphemy, it must be said that according to Richard of Saint Victor17 not every blasphemy is a sin against the Holy Spirit, but that which is called the spirit of blasphemy, when one has the will of blaspheming God. But that which is said to be from a certain surprise and disturbance of soul is not always to be reckoned among enormous sins, although it too can be a grave sin18.
- 1Vers. 16. — Seq. textus est Ps. 108, 29: Induantur qui detrahunt mihi pudore, et operiantur sicut diploide [August. pallium duplex]... confundantur et intus et foris, id est et coram Deo et coram hominibus. Cfr. Ier. 17, 18.] etc. — Tertius, quem edd. omittunt, est Ps. 10, 7.Verse 16. — The next text is Ps. 108:29: Let them that detract me be clothed with shame, and let them be covered as with a double cloak [Augustine: double mantle]... let them be confounded both within and without, that is, both before God and before men. Cf. Jer. 17:18.] etc. — The third, which the editions omit, is Ps. 10:7.
- 2Ita bene codd. F L, alii dupliciter, edd. quadrupliciter intelligi.So rightly codices F, L; others read dupliciter ("twofold"), the editions quadrupliciter ("fourfold") understood.
- 3Ex quibus secundum August. omnia peccata oriuntur. Cfr. tom. II. pag. 146, nota 7, et ibid. lit. Magistri, d. XLII. c. 1.From which, according to Augustine, all sins arise. Cf. tom. II, p. 146, note 7, and ibid., the Master's text, d. XLII, c. 1.
- 4Quarum aliquas Bonav. in opponendo adduxit. — Expositio textus huius dubii ab Hieronymo data habetur hic lit. Magistri, c. 3. — Idem dub. solvit B. Albert., hic a. 2; S. Thom., hic circa lit.Some of which Bonaventure brought forward in objecting. — The exposition of the text of this doubt given by Jerome is found here in the Master's text, c. 3. — The same doubt is resolved by Blessed Albert, here a. 2; St. Thomas, here on the text.
- 5Vide hic lit. Magistri, c. 2, ubi etiam eadem exempla afferuntur. Cfr. etiam Gregor., 1. Moral. c. 5. n. 12, quem secunda manus in cod. G allegat. — Inferius post conservetur codd. F G supplent in bono.See here the Master's text, c. 2, where the same examples are also brought forward. Cf. also Gregory, Morals I, c. 5, n. 12, whom a second hand cites in codex G. — Below, after conservetur ("be preserved") codices F, G supply in bono ("in good").
- 6Vers. 7. seq., iuxta translationem Septuaginta: Impietas et miseria audietur in ea contra faciem eius. Per omnem dolorem et flagellum erudieris, Ierusalem. — Seq. textus est Ps. 15, 4. — Tertius est Eccli. 27, 6. — Quartus Iac. 1, 2. — Quintus Isai. 28, 19.Verse 7 ff., according to the Septuagint translation: Impiety and misery shall be heard in her before her face. Through every sorrow and scourge thou shalt be instructed, O Jerusalem. — The next text is Ps. 15:4. — The third is Ecclus. 27:6. — The fourth, James 1:2. — The fifth, Isa. 28:19.
- 7Vers. 10. seq. — Seq. textus est Exod. 1, 12: Quantoque opprimebant eos, tanto etc. — Tertius Matth. 5, 10, et ultimus II. Cor. 4, 17. — Hic vero textus (Gregor.) est libr. VI. c. 12. n. 14; XIII. c. 32. n. 36. et XXIV. c. 23, sententialiter; sed si verba attendantur, ipsa ponibentur ab Hieronymo, in Ezech. 3, 16. Cfr. tom. II. pag. 850, nota 1.Verse 10 ff. — The next text is Exod. 1:12: And the more they oppressed them, the more etc. — The third, Matt. 5:10, and the last, II Cor. 4:17. — This text (of Gregory) is Morals VI, c. 12, n. 14; XIII, c. 32, n. 36; and XXIV, c. 23, in substance; but if the words be attended to, they would rather be ascribed to Jerome, on Ezekiel 3:16. Cf. tom. II, p. 850, note 1.
- 8Vide I. Sent. d. 38. a. 1. q. 2, ubi causa proprie dicitur esse id quod dat [sive influit] alteri esse, communiter autem dicatur illud, sine quo res non est. — Inferius pro sic omnis edd. et plures codd. sic omnino.See I Sent., d. 38, a. 1, q. 2, where a cause properly is said to be that which gives [or pours into] another its being, but commonly is called that without which the thing does not exist. — Below, for sic ("thus") all editions and several codices read sic omnino ("thus entirely").
- 9Iob 6, 2. seq.: Utinam appenderentur peccata mea... et calamitas, quam patior, in statera. Quasi arena maris haec gravior appareret. Glossa interlinearis Hieronymi: Ipsa calamitas gravior est merito peccatorum meorum; quia maiores sunt poenae, ut dixi, quam meorum merita delictorum.Job 6:2 ff.: Would that my sins... and the calamity which I suffer were weighed in a balance. This would appear heavier than the sand of the sea. Jerome's interlinear gloss: The calamity itself is heavier than the merit of my sins; because the penalties are greater, as I said, than the merits of my offenses.
- 10Potius in Ioan. Evang. tr. 7. n. 7: Quod te permiserit pati, flagellum corrigentis est, non poena damnantis.Rather in [Augustine,] On the Gospel of John, tract 7, n. 7: That he has permitted thee to suffer is the scourge of one correcting, not the penalty of one damning.
- 11Cfr. de hac a Damasceno adhibita distinctione I. Sent. d. 46. q. 1.Cf. on this distinction employed by Damascene, I Sent., d. 46, q. 1.
- 12Epist. I. Tim. 2, 4. — Inferius post gravis culpae in cod. I secunda manus addidit: et in inchoationem poenae futurae (de quo agit hoc dub.).[Augustine,] Letter [to Timothy?]; I Tim. 2:4. — Below, after gravis culpae ("of a grave fault") in codex I a second hand added: and unto the beginning of future punishment (of which this doubt treats).
- 13Nahum 1, 9: Non iudicabit Deus bis in idipsum (iuxta Septuaginta, cfr. hic lit. Magistri, c. 1.).Nahum 1:9: God will not judge twice for the same thing (according to the Septuagint; cf. here the Master's text, c. 1).
- 14Scil. a Deo. — Mox pro iudicat codd. I K iudicatur.Namely from God. — Soon, for iudicat ("judges") codices I, K read iudicatur ("is judged").
- 15Ita codd. H I L N P Q V, alii et edd. ministerium. Pro cassum est codd. M N O cassum esset. — Idem dub. solvit B. Albert., hic a. 6; S. Thom. et Richard. a Med., hic circa lit.So codices H, I, L, N, P, Q, V; others and the editions read ministerium. For cassum est ("is void") codices M, N, O read cassum esset ("would be void"). — The same doubt is resolved by Blessed Albert, here a. 6; St. Thomas and Richard of Mediavilla, here on the text.
- 16Ex cuius verbis textus huius dubii sumtus est.From whose words the text of this doubt is taken.
- 17Plures codd., ut M O R S T X, omittunt poenitere. — Quod Lex data sit in timorem, ostensum est III. Sent. d. 40. q. 1.Several codices, such as M, O, R, S, T, X, omit poenitere ("to repent"). — That the Law was given for fear was shown in III Sent., d. 40, q. 1.
- 18Tractat. de spiritu blasphemiae. Cfr. II. Sent. d. 43. dub. 2. — Inferius pro et animi edd. et sine, plures codd. et cum. — Idem dub. solvit B. Albert., hic a. 7; S. Thom. et Richard. a Med., hic circa lit.He treats of the spirit of blasphemy. Cf. II Sent., d. 43, doubt 2. — Below, for et animi ("and of soul") the editions read et sine, several codices et cum. — The same doubt is resolved by Blessed Albert, here a. 7; St. Thomas and Richard of Mediavilla, here on the text.