Bonaventure — Opera Omnia

Dist. 15, Part 2, Dubia

Book IV: On the Sacraments · Distinction 15

Textus Latinus

p. 376

DUBIA CIRCA LITTERAM MAGISTRI.

Dub. I

In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit Gregorius: Quia ex fonte gratiae Dei id cordi eius instillatur, ut vel sic paulatim ad poenitentiam veniat. Videtur enim secundum hoc, quod gratia detur paulatim, et quod paulatim expellatur peccatum. Contra: Supra libri secundi distinctione vigesima sexta dicitur, quod gratia praeveniens est «fides cum dilectione»; et haec non compatitur secum culpam.

Respondeo: Dicendum, quod Deus non tantum dicitur instillare donum gratiae gratum facientis, sed etiam donum gratiae gratis datae. Et gratia praeveniens utraque dicitur, vel quae praevenit et disponit voluntatem ad susceptionem gratiae, et haec est gratia gratis data; vel quae praevenit opus, sed tamen facit voluntatem bonam¹. Magister igitur loquitur hic de gratia gratis data, in secundo de gratia gratum faciente²⁵.

Dub. II

Item super hoc⁴: Multa enim sunt genera eleemosynarum; notandum hic, quod quaedam est eleemosyna corporalis, quaedam spiritualis. Eleemosyna corporalis septimembris est, sicut in hoc versu continetur:

Visito, poto, cibo, redimo, tego, colligo, condo.

Sufficientia autem horum potest assignari sic. Hae differentiae ordinantur contra defectus corporis, vel animae ut unitae corpori. Sic autem definitur homo³: homo est substantia animata; per hoc tangitur vegetabilis, quae indiget duplici restauratione, scilicet calidi et sicci, et hoc est per cibum; et frigidi et

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humidi, et hoc est per potum⁶; et sic est duplex opus misericordiae. Sensibilis: et huic necessarium est duplex cooperimentum contra exteriora nociva, scilicet remotum, et hoc est hospitium; et proximum, et hoc est vestimentum; et sic est duplex opus misericordiae. Rationalis: et haec est substantia libera, et haec nata est habere libertatem, scilicet a carcere et a servitute; contra ergo inclusionem in carcere est visitatio; contra servitutem redemptio. Mortalis: et secundum hanc inest ei mors, et post indiget sepultura; et sic sunt septem⁷.

Vel aliter. Defectus sive miseria aut est corporis, aut coniuncti. Si corporis; sic est sepultura. Si coniuncti; aut ab intrinseco, aut ab extrinseco. Si ab intrinseco; aut propter improportionem⁸, et sic est infirmitas; aut propter consumtionem, et hoc vel calidi et sicci, et sic fames; aut humidi et frigidi, et sic sitis. — Si ab extrinseco; aut voluntaria, et sic est incarceratio; aut naturalis, et hoc vel natura superiori, et pro hac hospitium; vel inferiori, et contra hanc vestimentum.

Similiter eleemosyna spiritualis est septimembris, sicut in hoc versu continetur:

Doce, Consule[^9], castiga, solare, remitte, fer, ora.

Sufficientia autem sumitur sic. Defectus enim spiritualis aut est talis, quod non potest ei subveniri per hominem immediate, sed per Deum, et tunc est ultimum, scilicet oratio; aut potest, et tunc aut est cognitivae, aut affectivae. Si cognitivae; aut est ignorantia cognoscendorum, et tunc est doctrina; aut agendorum, et sic est consilium. Si affectivae; aut est culpa, aut poena. Si culpa; aut in nos, et tunc est remissio; aut in alios, et tunc est correptio. Si autem est poena; aut tunc relevandus est verbo, et sic consolatio; aut facto, et sic supportatio. — Et sic sunt septem: doctrina, consilium, remissio, correptio, consolatio, supportatio et oratio¹⁰.

Dub. III

Item quaeritur de hoc quod dicit: Sed ea maior est, qua ex corde dimittimus; quae sit maior eleemosyna, utrum corporalis, an spiritualis. Et quod corporalis, videtur, quia, Matthaei vigesimo quinto¹¹, Dominus non faciet mentionem in iudicio nisi de corporali. — Sed contra hoc est: quia, sicut se habet substantia spiritualis, ut anima ad corpus, ita eleemosyna ad eleemosynam; sed anima multo pluris est quam corpus¹²: ergo eleemosyna spiritualis quam corporalis.

Respondeo: Dicendum, quod, sicut dicit Augustinus, et habetur in littera¹³, eleemosyna spiritualis dignior est et nobilior, corporalis autem est manifestior; et quia Dominus populo rudi loquebatur, ideo mentionem facit de corporali, innuens de spirituali a minori¹⁴, si quis habeat intellectum.

Dub. IV

Item quaeritur de hoc quod dicit: Qui vult ordinate eleemosynam dare a se primum debet incipere; quia maius et perfectius est diligere inimicos quam amicos¹⁵: ergo a simili, perfectius est diligere alium quam diligere se, et miserere alii quam sibi: ergo rectus ordo est prius alteri misereri. — Item, homo per poenitentiam debet esse sibi austerus et se ipsum iudicare, et ita non debet misericordia incipere a nobis, sed iustitia.

Respondeo: Dicendum, quod duplex est in nobis portio, scilicet corporalis et spiritualis, et secundum hanc duplex defectus est et duplex misericordia. Est enim misericordia respectu incommodi et mali circa animam, et est misericordia respectu incommodi et mali, quod est corporis. Primum incommodum odire est viri spiritualis, secundum incommodum est viri carnalis. Dico ergo, quod respectu animae unusquisque debet esse providus, et nullus in hoc debet esse sibi durus, quia hoc non est iustitia, sed nequitia. Sed in corporali, dummodo non excedat, laudabile est, quod est sibi durus et aliis pius. Augustinus¹⁶ autem intelligit de spirituali, non de corporali.

Dub. V

Item quaeritur de hoc quod dicit: Est enim eleemosyna opus misericordiae. Videtur enim male dicere, quia super illud Matthaei sexto¹⁷: Nesciat

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sinistra etc.; Glossa: «Eleemosyna est pars iustitiae». — Item, satisfactio est pars iustitiae, et eleemosyna est pars satisfactionis: ergo etc.

Respondeo: Dicendum, quod dare eleemosynam indigenti hoc potest esse dupliciter: aut solum quia considerat indigentiam, et sic est pietatis; aut quia considerat indigentiam et debitum, quia sibi impositum, vel quia ipse debet, cum habeat superfluum; et sic est pars iustitiae, et sic est in satisfactione, nihilominus tamen pietas ad iustitiam reducitur¹⁸.

Dub. VI

Item quaeritur de hoc quod dicit: quod in peccato mortali permanentes, etsi eleemosynas largas etc.; utrum utilius sit facere eleemosynas largas quam parvas. Et videtur, quod non: quia aut homo est extra caritatem, aut in caritate. Si extra, ita amittit magnas ut parvas, et e converso, sicut dicit Magister in littera¹⁹. Si in caritate; sed Deus pensat opera secundum quantitatem caritatis: ergo sive parum, sive multum fiat ex quantitate caritatis eadem, tantum valet unum quantum alterum. — Item, «Deus non pensat quantum, sed ex quanto», sicut patet. Dominus enim Lucae vigesimo primo²⁰ dixit de vidua, quae misit duo aera minuta in gazophylacium: Amen dico vobis, quod haec vidua plus omnibus misit. — Sed contra: si hoc esset: ergo stultus esset dives, qui daret magnam pecuniam Deo; nec sacerdos deberet ei imponere nisi obolum, si tantum ei valet, quantum una marca.

Respondeo: Dicendum, quod de quantitate eleemosynae est loqui vel per comparationem ad eundem, vel ad diversos. Si ad eundem, sic melius et utilius est dare plus quam minus; est et triplex utilitas: prima, quia, si est in caritate, amplius satisfacit; secunda, quia, si est extra, magis disponit se ad gratiam; tertia, quia, sive sit extra, sive intra, multiplicat intercessores; et hoc est quod Dominus suadet Lucae decimo sexto²¹: Facite vobis amicos etc. — Si autem per comparationem ad diversos, eleemosyna non praecellit eleemosynam secundum proportionem quantum ad meritum et satisfactionem. Tantum enim meretur paupercula in donatione modici panis, quantum dives in donatione maioris. In hoc tamen praecellunt divitiae, quia possunt multiplicare amicos spirituales, qui pro eis tenentur orare²².

Dub. VII

Item quaeritur de hoc quod dicit, quod inordinate agunt, dum a se non incipiunt etc. Videtur enim secundum hoc, quod ordo sit necessarius ad eleemosynam: ergo si quis dat eleemosynam prius, cui debet dare posterius, non satisfacit. — Contra, esto quod det²³ minus indigenti, cum non teneatur dare alii, quia utrique posset licite recusare; non servat ordinem, et tamen non peccat: ergo non videtur perdere fructum eleemosynae. — Item quaeritur, utrum in ordine dandi eleemosynam sit attendenda bonitas, vel indigentia. Et quod indigentia, videtur: quia qui dat diviti eleemosynam non facit, sed facit eleemosynam qui dat pauperi malo, cum sit proximus et sustentandus. — Contrarium huius habetur Ecclesiastici duodecimo²⁴: Da iusto, et ne susceperis peccatorem.

Quaeritur ergo de ordine dandi eleemosynam. Respondeo: Dicendum, quod quaedam sunt, quae faciunt ad ordinationem²⁵ eleemosynae quantum ad esse, quaedam quantum ad bene esse. Ex parte scilicet dantis ad esse facit misericordia vera et pietas, et haec est quae procedit ex caritate recta; sine hac non est eleemosyna, primae ad Corinthios decimo tertio²⁶: Si distribuero in cibos pauperum etc. — Quaedam ex parte suscipientis, et haec est indigentia vel vera, vel apparens: vera, et de hac Lucae decimo quarto²⁷: Cum facis convivium, voca pauperes et debiles etc. — Quaedam ex parte muneris, et hoc est, quod possit illud dare, propter hoc quod illius habet dominium, Proverbiorum tertio²⁸: Honora Dominum de tua substantia; Ecclesiastici trigesimo quarto: Immolantis ex iniquo oblatio est maculata. — Quaedam ex parte intentionis, scilicet quod sit intentio recta, quia Matthaei sexto²⁹ dicitur de hypocritis, quod receperunt mercedem suam; et ideo ibi dicitur: Te autem faciente eleemosynam nesciat etc.

Quaedam autem de bene esse, scilicet quod sit

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in recipiente sanctitas et bonitas, et de hoc Ecclesiastici duodecimo³⁰: Da bono, et ne receperis peccatorem; hoc non dicit abiiciendo, sed postponendo; vel intelligit de haeretico, cui non est facienda eleemosyna nisi in necessitate extrema. — Exigitur etiam, quod in dante sit hilaritas, secundae ad Corinthios nono: Hilarem datorem diligit Deus. — Exigitur, quod in dono sit abundantia vel vere, vel proportionaliter, Tobiae quarto³¹: Si multum tibi fuerit abundanter tribue. — Exigitur, quod in donatione sit velocitas, quia qui cito dat bis dat, Proverbiorum tertio: Ne dicas amico tuo, vade et revertere; et Ecclesiastici quarto: Non protrahas datum angustianti.

Et sic patet, quod octo sunt conditiones: quatuor de esse, et quatuor de bene esse; et ordinate dare quantum ad primas conditiones est de esse, quantum ad secundas minime³².

Dub. VIII

Item quaeritur de hoc quod dicit, ad vitam aeternam bona praeterita non dare fiduciam, sed mitiorem poenam; loquitur de his quae ex caritate facta postmodum sunt mortificata. Sed contra: illa opera fuerunt digna vita aeterna: ergo si alio remunerentur, videtur, quod remunerentur citra condignum: ergo videtur, quod possit ex illis vitam aeternam sperare, cum Deus non remuneret bona citra condignum. — Item, videtur, quod nihil faciant ad mitiorem poenam, quia mala prius facta extra caritatem non minuunt gloriam, quando homo est in caelo: ergo nec bona poenam. — Item, videntur augere poenam, quia secundae Petri secundo³³: Melius illis erat viam veritatis non agnoscere, quam post agnitam retrorsum converti.

Respondeo: Dicendum, quod bona illa faciunt ad mitiorem poenam, non quia minuant poenam debitam peccato, sed quia minuunt tempus peccandi; et tunc³⁴ non fuit in peccatis, quando fuit in gratia. Sed ratione peccatorum post commissorum non minuit, sed occasionaliter auget contemptam; et ideo bona convertit sibi in mala, sicut poenitenti Deus mala convertit in bona. — Quod ergo obiicitur, quod sunt meritoria vitae aeternae; dicendum, quod non sunt digna, nisi supposita perseverantia; et ideo, cum cadit quis, fiunt indigna et dicuntur mortificata, et ideo non sunt digna remunerari vita aeterna. Nec tamen omnino remanent irremunerata, quia ille qui fecit, habuit gaudium; et ulterius, de illis operibus gaudent qui permanserunt in corpore mystico. Potest etiam esse, quod Deus merito illorum retrahit hominem a multis peccatis³⁵.

Dub. IX

Item quaeritur de hoc quod dicit: Nunquam aliquem sanavit Dominus, quem non omnino liberavit. Videtur enim falsum dicere: quia Marci octavo³⁶ dicitur de caeco, quem Dominus illuminavit, quod primo vidit homines velut arbores ambulantes. Si tu dicas, quod post paulatim totum sanavit; quaeritur: cum possit sanare subito, quare sanavit successive?

Respondeo: Dicendum, quod totus sanatus fuit, quia corpore et mente; salus enim corporalis non est utilis, nisi prout ordinata est ad spiritualem; et quia Dominus perfecte et utiliter faciebat, ideo utrumque restituebat. — Quod ergo quaeritur: quare paulatim? dicendum, quod ibi significatur curatio a sequela, cuiusmodi est caecitas. Quamvis autem culpa curetur in instanti, non tamen poena. Unde Glossa ibi³⁷: «Quem uno verbo sanare poterat paulatim curat, ut magnitudinem humanae caecitatis ostendat, quae vix et quasi per gradus ad lucem redit».

Dub. X

Item quaeritur de hoc quod dicit: Poenitentia vera ad baptismi puritatem conatur ducere. Videtur enim falsum, quia dicitur Amos quinto³⁸: Non adiiciet ultra, ut resurgat virgo Israel; item, octavo: Cadent et non resurgent; Glossa: «Non revertetur ad priorem felicitatem».

Respondeo: Dicendum, quod differt dicere resurgent ad priorem dignitatem et puritatem. Nam dignitas respicit status gloriam, puritas vero respicit emundationem ab omni macula. Possibile autem est, omnem culpam per poenitentiam deleri et quantum ad maculam et quantum ad reatum, cum completa est; et quantum ad hoc intelligit, quia hoc fuit in baptismo; quantum vero ad dignitatem innocentiae non surgit poenitens, sicut nec Adam resurrexit.

Dub. XI

Item quaeritur de hoc quod dicit: Sciat se culpabiliter durum, qui peccati dolorem non ostendit lacrymis. Videtur enim male dicere: quia non

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est in potestate nostra lacrymari: ergo videtur, quod nullus sit culpabilis, si non lacrymatur. — Item, lacrymae sunt exterius: ergo cum ita possit poenitere caecus, sicut habens oculos; videtur, quod lacrymatio nihil faciat.

Respondeo: Dicendum, quod aliquis est durus dupliciter: quidam ex natura vel siccitate capitis, et talis est durus ad lacrymas exteriores; aliquis est pronus ad lacrymas exteriores pro damno, sed non pro peccato; et iste dicitur esse durus culpabiliter, vel quia est sequela culpae praeteritae, vel negligentiae praesentis, quia peccatum non discutit, ut debet, nec odit; vel quia debet se culpabilem reputare. Et fortassis his modis voluit Augustinus³⁹ dicere ipsum culpabiliter durum; de ultimo tamen modo non est dubium.

English Translation

DOUBTS CONCERNING THE TEXT OF THE MASTER.

Doubt I

In this section there are doubts concerning the text, and first about this, that Gregory says: Because from the fountain of the grace of God this is instilled into his heart, that he may at least thus come gradually to penitence. For according to this it seems that grace is given gradually, and that sin is gradually expelled. On the contrary: above, in the second book, distinction twenty-six, it is said that prevenient grace is «faith with love»; and this is not compatible with fault.

I respond: It must be said that God is said to instill not only the gift of sanctifying grace, but also the gift of freely-given grace [gratia gratis data]. And both are called prevenient grace: either that which prevenes and disposes the will to the reception of grace, and this is freely-given grace; or that which prevenes the work, but nevertheless makes the will good¹. The Master therefore here speaks of freely-given grace, [and] in the second [place] of sanctifying grace²⁵.

Doubt II

Likewise, upon this⁴: For there are many kinds of almsgiving; it is to be noted here that one almsgiving is corporal, another spiritual. Corporal almsgiving is sevenfold, as is contained in this verse:

I visit, give drink, feed, ransom, clothe, gather in, bury.

Now the sufficiency of these can be assigned thus. These differences are ordered against the defects of the body, or of the soul as united to the body. And man is thus defined³: man is an animate substance; by this is touched the vegetative [power], which needs a twofold restoration, namely of the hot and the dry, and this is by food; and of the cold and the

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humid, and this is by drink⁶; and so there is a twofold work of mercy. The sensitive [power]: and for this is necessary a twofold covering against external harms, namely a remote one, and this is lodging; and a near one, and this is clothing; and so there is a twofold work of mercy. The rational [power]: and this is a free substance, and this is born to have liberty, namely from prison and from servitude; against confinement in prison, then, is visitation; against servitude, redemption. The mortal [condition]: and according to this death is present to it, and afterward it needs burial; and so there are seven⁷.

Or otherwise. A defect or misery is either of the body, or of the composite. If of the body; so there is burial. If of the composite; either from within, or from without. If from within; either on account of disproportion⁸, and so there is sickness; or on account of consumption, and this either of the hot and the dry, and so hunger; or of the humid and the cold, and so thirst. — If from without; either voluntary, and so there is imprisonment; or natural, and this either by a higher nature, and for this lodging; or by a lower one, and against this clothing.

Likewise spiritual almsgiving is sevenfold, as is contained in this verse:

Teach, Counsel[^9], chastise, console, remit, bear, pray.

Now the sufficiency is taken thus. For a spiritual defect either is such that it cannot be relieved through man immediately, but [only] through God, and then it is the last, namely prayer; or it can [be relieved], and then it is either of the cognitive [power], or of the affective. If of the cognitive; either it is ignorance of things to be known, and then it is teaching; or of things to be done, and so it is counsel. If of the affective; either it is fault, or penalty. If fault; either against us, and then it is remission; or against others, and then it is correction. If however it is penalty; either then he is to be relieved by word, and so consolation; or by deed, and so support. — And so there are seven: teaching, counsel, remission, correction, consolation, support, and prayer¹⁰.

Doubt III

Likewise it is asked about this, that he says: But that [almsgiving] is greater, by which we forgive from the heart; which almsgiving is greater, whether the corporal or the spiritual. And that the corporal [is greater], it seems, because, in Matthew twenty-five¹¹, the Lord will make mention in the judgment only of the corporal. — But against this is: because, as a spiritual substance is related, as the soul to the body, so is [spiritual] almsgiving to [corporal] almsgiving; but the soul is worth much more than the body¹²: therefore [greater is] spiritual almsgiving than corporal.

I respond: It must be said that, as Augustine says, and as is had in the text¹³, spiritual almsgiving is worthier and nobler, but the corporal is more manifest; and because the Lord was speaking to an unlearned people, therefore he makes mention of the corporal, hinting at the spiritual from the lesser¹⁴, for anyone who has understanding.

Doubt IV

Likewise it is asked about this, that he says: He who wishes to give alms in an ordered way ought to begin first from himself; because it is greater and more perfect to love enemies than friends¹⁵: therefore, by likeness, it is more perfect to love another than to love oneself, and to pity another than oneself: therefore the right order is to pity another first. — Likewise, man through penitence ought to be austere with himself and to judge himself, and so mercy ought not to begin from us, but justice.

I respond: It must be said that there is a twofold portion in us, namely corporal and spiritual, and according to this there is a twofold defect and a twofold mercy. For there is a mercy with respect to disadvantage and evil regarding the soul, and there is a mercy with respect to disadvantage and evil which is of the body. To hate the first disadvantage belongs to the spiritual man, the second disadvantage belongs to the carnal man. I say therefore that with respect to the soul each one ought to be provident, and no one in this ought to be hard with himself, because this is not justice, but wickedness. But in the corporal [matter], provided it does not exceed [measure], it is praiseworthy that one be hard with himself and kind to others. But Augustine¹⁶ understands [this] of the spiritual, not of the corporal.

Doubt V

Likewise it is asked about this, that he says: For almsgiving is a work of mercy. For it seems to be said badly, because upon that [text] of Matthew six¹⁷: Let not [thy] left hand

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[know] etc.; the Gloss [says]: «Almsgiving is a part of justice». — Likewise, satisfaction is a part of justice, and almsgiving is a part of satisfaction: therefore etc.

I respond: It must be said that to give alms to one in need can be twofold: either only because one considers the neediness, and so it is of piety; or because one considers the neediness and the debt, because it has been imposed on him, or because he himself owes [it], since he has a surplus; and so it is a part of justice, and so it is in satisfaction; nevertheless piety is reduced to justice¹⁸.

Doubt VI

Likewise it is asked about this, that he says: that those remaining in mortal sin, even if [they give] large alms etc.; whether it is more useful to give large alms than small. And it seems that not: because either a man is outside charity, or in charity. If outside, he loses great [alms] just as small, and conversely, as the Master says in the text¹⁹. If in charity; but God weighs works according to the quantity of charity: therefore whether little or much be done, from the same quantity of charity, one is worth just as much as the other. — Likewise, «God weighs not how much, but from how much», as is plain. For the Lord, in Luke twenty-one²⁰, said of the widow who cast two small coins into the treasury: Amen I say to you, that this widow cast in more than all. — But on the contrary: if this were so: then the rich man would be foolish, who should give great money to God; nor ought the priest to impose on him more than a halfpenny, if so much is worth to him as much as one mark.

I respond: It must be said that of the quantity of almsgiving one is to speak either by comparison to the same [person], or to diverse [persons]. If to the same, then it is better and more useful to give more than less; and there is a threefold utility: first, because, if he is in charity, he satisfies the more; second, because, if he is outside [charity], he disposes himself the more to grace; third, because, whether he be outside or within, he multiplies intercessors; and this is what the Lord counsels in Luke sixteen²¹: Make yourselves friends etc. — But if by comparison to diverse [persons], one almsgiving does not surpass another almsgiving in proportion as to merit and satisfaction. For the poor woman merits as much in the donation of a bit of bread as the rich man in the donation of a greater [one]. In this, however, riches excel, because they can multiply spiritual friends, who are bound to pray for them²².

Doubt VII

Likewise it is asked about this, that he says, that they act in a disordered way, when they do not begin from themselves etc. For according to this it seems that order is necessary to almsgiving: therefore if anyone gives alms first to one to whom he ought to give later, he does not make satisfaction. — On the contrary, suppose that he gives²³ to the less needy, when he is not bound to give to the other, because he could lawfully refuse both; he does not keep the order, and yet does not sin: therefore he does not seem to lose the fruit of the almsgiving. — Likewise it is asked, whether in the order of giving alms goodness is to be attended to, or neediness. And that [it is] neediness, it seems: because he who gives to a rich man does not give alms, but he gives alms who gives to a poor evil man, since he is a neighbor and to be sustained. — The contrary of this is had in Ecclesiasticus twelve²⁴: Give to the just, and receive not the sinner.

It is asked, then, about the order of giving alms. I respond: It must be said that certain things make for the ordering²⁵ of almsgiving as to being, certain as to well-being. On the part of the giver, namely, to [its] being there contributes true mercy and piety, and this is what proceeds from right charity; without this there is no almsgiving, [as in] the first to the Corinthians thirteen²⁶: If I should distribute [my goods] into food for the poor etc. — Certain [things] on the part of the receiver, and this is neediness, either true or apparent: true, and of this [says] Luke fourteen²⁷: When thou makest a feast, call the poor and the feeble etc. — Certain [things] on the part of the gift, and this is that one can give it, on account of his having dominion over it, [as in] Proverbs three²⁸: Honor the Lord with thy substance; [and] Ecclesiasticus thirty-four: The offering of him that sacrificeth from what is unjust is defiled. — Certain [things] on the part of intention, namely that the intention be right, because in Matthew six²⁹ it is said of hypocrites that they have received their reward; and therefore it is said there: But when thou doest almsgiving let not [thy left hand] know etc.

But certain [things pertain] to well-being, namely that there be

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in the receiver holiness and goodness, and of this [says] Ecclesiasticus twelve³⁰: Give to the good, and receive not the sinner; he says this not by way of casting off, but of postponing; or he understands [it] of a heretic, to whom alms are not to be given except in extreme necessity. — It is required also that in the giver there be cheerfulness, [as in] the second to the Corinthians nine: God loveth a cheerful giver. — It is required that in the gift there be abundance, either truly or proportionally, [as in] Tobit four³¹: If thou have much, give abundantly. — It is required that in the giving there be quickness, because he who gives quickly gives twice, [as in] Proverbs three: Say not to thy friend, Go, and come again; and [in] Ecclesiasticus four: Defer not to give to him that is in distress.

And so it is plain that there are eight conditions: four of being, and four of well-being; and to give in an ordered way as to the first conditions belongs to being, as to the second by no means³².

Doubt VIII

Likewise it is asked about this, that he says, that past goods give to eternal life not confidence, but a milder penalty; he speaks of those [goods] which, done from charity, were afterward mortified. But on the contrary: those works were worthy of eternal life: therefore if they be otherwise rewarded, it seems that they are rewarded below the worthy [measure]: therefore it seems that one can hope for eternal life from them, since God does not reward goods below the worthy [measure]. — Likewise, it seems that they do nothing toward a milder penalty, because evils previously done outside charity do not diminish glory, when man is in heaven: therefore neither [do] goods [diminish] penalty. — Likewise, they seem to increase the penalty, because [in] the second of Peter, chapter two³³: It had been better for them not to know the way of truth, than, after they have known it, to turn back.

I respond: It must be said that those goods make for a milder penalty, not because they diminish the penalty owed to sin, but because they diminish the time of sinning; and then³⁴ he was not in sins, when he was in grace. But by reason of the sins afterward committed it does not diminish, but occasionally increases the contempt; and therefore he converts goods into evils for himself, just as for the penitent God converts evils into goods. — As to what is objected, then, that they are meritorious of eternal life; it must be said that they are not worthy except on the supposition of perseverance; and therefore, when one falls, they become unworthy and are called mortified, and therefore they are not worthy to be rewarded with eternal life. Nor however do they remain altogether unrewarded, because he who did [them] had joy; and further, of those works they rejoice who remained in the mystical body. It can also be that by their merit God draws a man back from many sins³⁵.

Doubt IX

Likewise it is asked about this, that he says: The Lord never healed anyone whom he did not wholly free. For it seems to be said falsely: because in Mark eight³⁶ it is said of the blind man whom the Lord enlightened, that he first saw men as trees walking. If you say that afterward he gradually healed him wholly; it is asked: since he could heal suddenly, why did he heal successively?

I respond: It must be said that he was wholly healed, because in body and in mind; for corporal health is not useful except insofar as it is ordered to the spiritual; and because the Lord acted perfectly and usefully, therefore he restored both. — As to what is asked, then: why gradually? it must be said that there is signified the healing from a sequel, of which kind is blindness. For although fault is healed in an instant, yet not the penalty. Whence the Gloss there³⁷: «Whom he could heal with one word he heals gradually, that he may show the greatness of human blindness, which scarcely and as it were by degrees returns to the light».

Doubt X

Likewise it is asked about this, that he says: True penitence strives to lead [one] back to the purity of baptism. For it seems false, because it is said in Amos five³⁸: He will add no more, that the virgin of Israel may rise again; likewise, in chapter eight: They shall fall and not rise again; the Gloss: «She will not return to her former felicity».

I respond: It must be said that it is a different thing to say they will rise again to their former dignity and to their former purity. For dignity regards the glory of the state, but purity regards the cleansing from every stain. Now it is possible that every fault be deleted through penitence both as to stain and as to guilt, when it [penitence] is complete; and as to this he understands [it], because this was [the case] in baptism; but as to the dignity of innocence the penitent does not rise, just as neither did Adam rise again.

Doubt XI

Likewise it is asked about this, that he says: Let him know himself culpably hard, who does not show the sorrow for sin by tears. For it seems to be said badly: because it is not

p. 380

in our power to weep: therefore it seems that no one is culpable if he does not weep. — Likewise, tears are something external: therefore since a blind man can be penitent just as well as one having eyes, it seems that weeping does nothing.

I respond: It must be said that someone is hard in two ways: one [is hard] from nature or from the dryness of the head, and such a one is hard for external tears; another is prone to external tears for loss, but not for sin; and this one is said to be culpably hard, either because it is a sequel of past fault, or of present negligence, because he does not examine sin as he ought, nor hate [it]; or because he ought to reckon himself culpable. And perhaps in these ways Augustine³⁹ wished to call him culpably hard; about the last way, however, there is no doubt.

Apparatus Criticus

1
Codd. NY (I a secunda manu) supplent fit, codd. AB substituunt in Deo. Inferius post extra codd. X bb supplent harum. [Cfr. supra q. 1. — Cod. G ut Deo satisfaciat.]
Codices NY (I by a second hand) supply fit ("is made"), codices AB substitute in Deo ("in God"). Below, after extra codices X bb supply harum. [Cf. above, q. 1. — Codex G [reads] ut Deo satisfaciat ("that he may make satisfaction to God").]
2
Vide August., Epist. 153. (alias 54.) c. 6. n. 20. seqq. — Vide scholion ad 1. huius articuli quaest.
See Augustine, Letter 153 (otherwise 54), c. 6, n. 20 ff. — See the scholion on q. 1 of this article.
3
De hac hominis definitione eiusque partibus cfr. Porphyr., de Praedicab. c. de Differentia. — Superius pro horum edd. harum.
On this definition of man and its parts cf. Porphyry, On the Predicables, the chapter On Difference. — Above, for horum ("of these") the editions [read] harum ("of these" [fem.]).
4
Lit. Magistri, c. 3.
The text of the Master, c. 3.
5
Cod. K (I a secunda manu) supplet: et haec est gratia gratum faciens. — Idem dub. solvit S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.
Codex K (I by a second hand) supplies: et haec est gratia gratum faciens ("and this is sanctifying grace"). — The same doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.
6
Cfr. Aristot., II. de Partib. animal. c. 3. — Mox post misericordiae cod. addit Est etiam.
Cf. Aristotle, On the Parts of Animals II, c. 3. — Soon after misericordiae ("of mercy") a codex adds Est etiam ("There is also").
7
Ita codd. H bb, cod. K est septimum, cui lectioni hic suffragantur plures alii codd. est VII (cfr. tamen inferius), Vat. est septimembris, quod ipsa etiam inferius exhibet.
Thus codices H bb; codex K [reads] est septimum ("is seventh"), which reading several other codices here favor, [as] est VII ("are seven") (cf. however below); the Vatican [edition reads] est septimembris ("is sevenfold"), which it itself also exhibits below.
8
Cod. B supplet humorum.
Codex B supplies humorum ("of the humors").
9
Codd. et ed. 1 omittunt Doce (cod. F a secunda manu cum Alex. Hal., S. p. IV. q. 29. m. 2, doce transfert post solare); convenit B. Albertus (hic a. 23. in fine), qui pro Consule substituit Instrue, et S. Thom. (hic q. 2. a. 3. quaestiunc. 2.), qui in verbo consule duplicem eleemosynam contineri exponit, dicens: «Consule, id est doce ignorantem et dirige dubitantem; intelligitur enim in hoc duplex eleemosyna spiritualis, scilicet doctrina et consilium». — Inferius pro scilicet oratio codd. sicut oratio.
The codices and ed. 1 omit Doce ("Teach") (codex F by a second hand, with Alexander of Hales, Summa, p. IV, q. 29, m. 2, transfers doce after solare ["console"]); Blessed Albert agrees (here a. 23, at the end), who for Consule ("Counsel") substitutes Instrue ("Instruct"), and St. Thomas (here q. 2, a. 3, quaestiuncula 2), who in the word consule explains a twofold almsgiving to be contained, saying: «Counsel, that is, teach the ignorant and direct the doubting; for in this is understood a twofold spiritual almsgiving, namely teaching and counsel». — Below, for scilicet oratio ("namely prayer") the codices [read] sicut oratio ("as prayer").
10
Idem dub. solvit Alex. Hal. et S. Thom. locc. citt.; B. Albert., hic a. 21. seq.; Richard. a Med., hic a. 2. q. 1.
The same doubt is resolved by Alexander of Hales and St. Thomas in the places cited; Blessed Albert, here a. 21 f.; Richard of Mediavilla, here a. 2, q. 1.
11
Vers. 38. seqq.
Verse 38 ff.
12
Cfr. Matth. 6, 25. et 10, 28.
Cf. Matthew 6:25 and 10:28.
13
Hic c. 1. seq., ex quo textus huius dubii. — Inferius pro rudi cod. F iudaico.
Here, c. 1 f., whence the text of this doubt. — Below, for rudi ("unlearned") codex F [reads] iudaico ("Jewish").
14
Vide tom. I. pag. 833, nota 8. — Edd. a maiori. — Idem dub. solvit B. Albert., hic a. 23; S. Thom., hic q. 2. a. 3. quaestiunc. 3; Richard. a Med., hic a. 2. q. 1.
See vol. I, p. 833, note 8. — The editions [read] a maiori ("from the greater"). — The same doubt is resolved by Blessed Albert, here a. 23; St. Thomas, here q. 2, a. 3, quaestiuncula 3; Richard of Mediavilla, here a. 2, q. 1.
15
Cfr. III. Sent. d. 30. q. 6.
Cf. III Sentences, d. 30, q. 6.
16
Verba siquidem, de quo agit hoc dubium, sunt Augustini. — Pro quod est codd. F G quod sit.
The words, indeed, which this doubt treats of, are Augustine's. — For quod est ("which is") codices F G [read] quod sit ("which may be").
17
Vers. 3. — Glossa est interlinearis apud Lyranum (ex August., II. de Serm. Domini in monte, c. 2. n. 8.). — De seq. ratione cfr. supra a. 2. q. 2. et 4. nec non d. 14. p. I. a. 1. q. 3.
Verse 3. — The Gloss is interlinear in Lyra (from Augustine, On the Lord's Sermon on the Mount II, c. 2, n. 8). — On the following reasoning cf. above, a. 2, q. 2 and 4, and also d. 14, p. I, a. 1, q. 3.
18
Vide tom. III. pag. 728, nota 2. — Idem dub. solvit B. Albert., hic a. 14; S. Thom., hic q. 2. a. 4. quaestiunc. 2. seq.; Petr. a Tar., hic q. 2. a. 2. quaestiunc. 1; Richard. a Med., hic a. 2. q. 1.
See vol. III, p. 728, note 2. — The same doubt is resolved by Blessed Albert, here a. 14; St. Thomas, here q. 2, a. 4, quaestiuncula 2 f.; Peter of Tarentaise, here q. 2, a. 2, quaestiuncula 1; Richard of Mediavilla, here a. 2, q. 1.
19
Hic c. 6. — Inferius edd., omisso eadem, pro unum quantum alterum substituunt una quantum alia.
Here, c. 6. — Below the editions, omitting eadem ("the same"), for unum quantum alterum ("one as much as the other") substitute una quantum alia ("one [fem.] as much as the other").
20
Vers. 3: Vere dico vobis, quia vidua haec pauper, plus quam omnes misit. Cfr. Marc. 12, 43. — Verba praecedentia habentur in Glossa Bedae super hunc loc.; cfr. tom. II. pag. 906, nota 6. et pag. 929, nota 5. — Inferius voci Deo codd. BEF GY praemittunt pro.
Verse 3: Verily I say to you, that this poor widow hath cast in more than they all. Cf. Mark 12:43. — The preceding words are had in the Gloss of Bede on this passage; cf. vol. II, p. 906, note 6, and p. 929, note 5. — Below, before the word Deo ("to God") codices BEF GY prefix pro ("for").
21
Vers. 9. Cfr. supra p. I. q. 6. — Inferius post proportionem cod. X bene supplet dati.
Verse 9. Cf. above, p. I, q. 6. — Below, after proportionem ("proportion") codex X well supplies dati ("of the thing given").
22
Cfr. de hoc dub. Alex. Hal., S. p. IV. q. 33. m. 1. et 5.
Cf. on this doubt Alexander of Hales, Summa, p. IV, q. 33, m. 1 and 5.
23
Edd. cum non paucis codd. perperam non det. Inferius pro quia utrique edd. et uterque.
The editions, with not a few codices, wrongly [read] non det ("let him not give"). Below, for quia utrique ("because to both") the editions [read] et uterque ("and each").
24
Vers. 2. seqq.: Benefac iusto, et invenies retributionem magnam... Da misericordi, et ne suscipias peccatorem... Da bono, et non receperis peccatorem.
Verse 2 ff.: Do good to the just, and thou shalt find great recompense... Give to the merciful, and uphold not the sinner... Give to the good, and receive not the sinner.
25
Vers. 3. — Superius pro ordinationem cod. aa ordinem. Subinde post sine hac codd. U addunt eum.
Verse 3. — Above, for ordinationem ("ordering") codex aa [reads] ordinem ("order"). Thereupon, after sine hac ("without this") codices U add eum ("it").
26
Vers. 13.
Verse 13.
27
Vers. 9. — Seq. locus est Eccli. 34, 21.
Verse 9. — The following passage is Ecclesiasticus 34:21.
28
Vers. 9. — Seq. locus est ibid. v. 3.
Verse 9. — The following passage is in the same place, v. 3.
29
Vers. 5. Cfr. August., III. de Doctr. christian. c. 16. n. 24; Enarrat. in Ps. 102. n. 13, et Glossa ordinaria apud Strabum.
Verse 5. Cf. Augustine, On Christian Doctrine III, c. 16, n. 24; Enarrations on the Psalms, Ps. 102, n. 13, and the Glossa ordinaria in Strabo.
30
Vers. 7. — Seq. locus est Tob. 4, 9; tertius Prov. 3, 28; quartus Eccli. 4, 3.
Verse 7. — The following passage is Tobit 4:9; the third Proverbs 3:28; the fourth Ecclesiasticus 4:3.
31
Cfr. Alex. Hal., S. p. IV. q. 33. m. 1; B. Albert., hic a. 26; S. Thom., hic q. 2. a. 6; Richard. a Med., hic a. 2. q. 7. seq.
Cf. Alexander of Hales, Summa, p. IV, q. 33, m. 1; Blessed Albert, here a. 26; St. Thomas, here q. 2, a. 6; Richard of Mediavilla, here a. 2, q. 7 f.
32
Vers. 21: Melius enim erat illis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti. — Pro retrorsum edd. cum non paucis codd. retro.
Verse 21: For it had been better for them not to have known the way of justice, than, after they had known it, to turn back. — For retrorsum ("backward") the editions, with not a few codices, [read] retro ("back").
33
Cod. K (I a secunda manu) quia tunc. Cod. aa quia pro quando.
Codex K (I by a second hand) [reads] quia tunc ("because then"). Codex aa [reads] quia ("because") for quando ("when").
34
Cfr. supra d. 14. p. II. a. 2. q. 2. — Idem dub. solvunt S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.
Cf. above, d. 14, p. II, a. 2, q. 2. — The same doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.
35
Cfr. supra d. 14. p. II. a. 2. q. 3. et hic p. I. q. 6.
Cf. above, d. 14, p. II, a. 2, q. 3, and here p. I, q. 6.
36
Vers. 24.
Verse 24.
37
Scil. Marc. 8, 24. — Glossa est ex Beda, in hunc loc., apud Lyranum. — Idem dub. solvit B. Albert., hic a. 34; S. Thom., hic circa lit.
Namely Mark 8:24. — The Gloss is from Bede, on this passage, in Lyra. — The same doubt is resolved by Blessed Albert, here a. 34; St. Thomas, here on the text.
38
Vers. 1: Domus Israel cecidit et non adiiciet, ut resurgat. — Seq. locus est ibid. 8, 14, in cuius fine Vulgata addit ultra. — Glossa est interlinearis apud Lyranum: Non revertentur de captivitate ad priorem felicitatem. — Cfr. supra d. 14. p. II. a. 2. q. 2. — Idem dub. solvunt S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.
Verse 1: The house of Israel is fallen, and it shall add no more to rise again. — The following passage is in the same place, 8:14, at the end of which the Vulgate adds ultra ("any more"). — The Gloss is interlinear in Lyra: They will not return from captivity to their former felicity. — Cf. above, d. 14, p. II, a. 2, q. 2. — The same doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.
39
Textus dubii est verbum Augustini; cfr. hic lit. Magistri, c. 7. — Non pauci codd. verbo reputare praemittunt reddere [credere?] et. — Idem dub. solvit B. Albert., hic a. 36; S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.
The text of the doubt is a word of Augustine; cf. here the text of the Master, c. 7. — Not a few codices prefix to the word reputare ("to reckon") reddere [credere?] et ("to render [believe?] and"). — The same doubt is resolved by Blessed Albert, here a. 36; St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.