Bonaventure

The footnotes below are keyed page by page, because the Quaracchi edition restarts its numbering on every printed page. Page 981 carries a second, separately numbered footer register headed Notae ad Libr. Sententiarum — its single note (labelled with the suffix "n" on this page) belongs to the Master's text, while page 981's seven commentary-register notes belong to the preceding chunk on the dubia of distinction 47. Page 982 carries notes 1–6 and page 983 notes 1–3 of the Master's text; page 983's Notae ad Commentarium register belongs to the following chunk.

Distinctio XLVIII.

Cap. I.

##### De forma iudicis.

Solet etiam quaeri, in qua forma Christus iudicabit. — In forma utique servi iudicabit, quae omnibus in iudicio apparebit, ut videant mali, in quem pupugerunt¹. Divinitatem vero eius mali non videbunt; unde Isaias: Tollatur impius, ne videat gloriam Dei. « Humanitatem videbunt, ut timeant, Divinitatem vero non, ne gaudeant. Divinitas enim sine gaudio videri non potest ».

Cap. II.

##### Qualis apparebit forma servi.

Sed cum in forma humana constet eum appariturum, quaeritur, an in forma illa gloriosa appareat, sicut vere est, an in forma, qualis in passione exstitit. — Quidam putant, a malis talem videri, qualem crucifixerunt, id est infirmam, quia dicit Scriptura, ut videant, in quem pupugerunt. — Sed aperte Augustinus¹ dicit, formam servi glorificatam a bonis et a malis tunc videri, sic: « Cum in forma servi glorificata iudicantem viderint boni et mali, tolletur impius, ut non videat claritatem Dei, qua Deus est, quam soli mundo corde videbunt; quod erit eis vita aeterna ». Forma igitur humana in Christo glorificata videbitur a cunctis: unde et Christus dicitur iudicaturus, quia filius hominis est. Ita enim legitur in Evangelio Ioannis²: Et potestatem dedit ei iudicium facere, quia filius hominis est; non quod ipse ex virtute hominis sit iudicaturus, vel quod ipse solus sine Patre et Spiritu sancto sit iudicium facturus, sed quia ipse solus in forma servi iudicans bonis et malis videbitur. Cum ergo dicitur³: Pater non iudicat quemquam, sed omne iudicium dedit Filio; non ita est intelligendum, quasi Filius solus iudicet et non Pater, sed quia forma Filii humana cunctis in iudicio apparebit, non infirma, sed gloriosa. Iudicabit autem ex virtute Divinitatis, non sine Patre et Spiritu sancto, et apparebit terribilis impiis et mitis iustis. Erit enim terror malis et lumen iustis.

Cap. III.

##### Quare secundum formam servi dicitur Christus suscitaturus corpora.

Et sicut dicitur Christus secundum formam servi iudicaturus propter causam praemissam, ita etiam dicitur suscitaturus corpora mortuorum secundum humanitatem, cum tamen virtute Divinitatis sit suscitaturus, non humanitatis. Sed hac ratione illud dicitur, quia in humanitate suscepit quod est causa nostrae resurrectionis, id est passionem et resurrectionem. Ideo ei ascribitur secundum hominem suscitatio mortuorum. Unde Augustinus⁴: « Per Verbum, Filium Dei, fit animarum resurrectio; per Verbum, factum in carne filium hominis, fit corporum resurrectio ». Item, « Iudicat et suscitat corpora non Pater, sed Filius secundum dispensationem humanitatis, in qua est minor Patre Christus ». « In eo, quod est Filius Dei, est vita, quae vivificat animas, in eo quod filius hominis, iudex est ». — Ecce secundum formam humanitatis dicitur suscitaturus corpora et iudicaturus: iudicaturus autem, quia illa forma cunctis in iudicio apparebit, et suscitaturus, quia in eadem forma meritum et causam nostrae resurrectionis suscepit; et quia secundum eandem formam vocem dabit, qua mortui de monumentis resurgent et procedent. Secundum quod Deus est, vivificat animas, non Pater tantum, quia non tantum Pater vita est, sed et Filius cum eo et Spiritus sanctus eadem vita est, quae pertinet ad animam, non ad corpus. Corpus enim non sentit vitam sapientiae, sed anima, quae illuminatur a lumine aeterno ». Licet igitur Christus potentia Divinitatis vivificet animas et suscitet corpora et iudicet; non otiose tamen et praeter rationem ei secundum formam Dei tribuitur vivificatio animarum, et secundum formam servi iudicium et resuscitatio corporum.

Cap. IV.

##### De loco iudicii.

Putant quidam, Dominum descensurum in vallem Iosaphat in iudicio, eo quod ipse per Ioelem⁵ prophetam sic loquitur: Congregabo omnes gentes et deducam eas in vallem Iosaphat et disceptabo ibi cum eis. In cuius capituli expositione ita reperi: « Hoc quidam pueriliter intelligunt, quod in valle, quae est in latere montis Oliveti, descensurus sit Dominus ad iudicium; quod frivolum est, quia non in terra, sed in spatio huius aeris sedebit contra locum montis Oliveti, ex quo ascendit. Et sicut Ioannes Chrysostomus dicit, Angeli deferent ante eum signum crucis »; unde in Evangelio Veritas ait: Et tunc apparebit signum Filii hominis etc. « Iosaphat autem interpretatur iudicium Domini; in vallem ergo Iosaphat, id est iudicii Domini, congregabuntur omnes impii. Iusti vero non descendent in vallem iudicii, id est damnationis, sed in nubibus elevabuntur obviam Christo ».

Cap. V.

##### De qualitate luminarium et temporis post iudicium.

Veniente autem ad iudicium Domino in fortitudine et potestate magna⁶, sol et luna dicuntur obscurari, non sui luminis privatione, sed superveniente maioris luminis claritate. Virtutes quoque caelorum, id est Angeli, dicuntur moveri, non metu damnationis vel aliqua perturbatione pavoris, sed quadam admiratione eorum quae viderint. Unde Iob: Columnae caeli pavent adventum eius. Ante diem vero iudicii sol et luna eclipsim patientur, sicut Ioel testatur dicens: Sol convertetur in tenebras, et luna in sanguinem, antequam veniat dies Domini magnus et horribilis; magnus vero dicitur propter magna, quae ibi fient.

Cum autem factum fuerit caelum novum et terra nova¹, tunc erit lux lunae sicut lux solis, testante Isaia, et lux solis septempliciter, id est sicut lux septem dierum, quia, quantum luxit sol in prima conditione septem dierum ante peccatum primi hominis, tantum lucebit post iudicium. Minorata enim fuit lux solis et lunae aliorumque siderum per peccatum primi hominis; sed tunc recipiet sol mercedem sui laboris, quia septempliciter lucebit; et tunc non erit vicissitudo diei et noctis, sed tantum dies. Unde Zacharias²: Et erit dies una, quae nota est Domino, non dies neque nox, et in tempore vesperae erit lux. Quia non erit tunc varietas diei et noctis, quae modo est, sed continua dies et lux. Isaias tamen videtur dicere, quod tunc non luceat sol vel luna, loquens congregationi Sanctorum: Non erit ibi, inquit, amplius sol ad lucendum per diem, nec splendor lunae illuminabit te; sed erit tibi Dominus in lucem sempiternam. Sed his verbis non negat, solem et lunam tunc lucere, sed significat, his qui erunt in aeterna beatitudine, nullum lucis usum praestare; quia, ut ait Hieronymus super eundem locum, « caeli terraeque, solis atque lunae nobis cessabit officium, et erit ipse Dominus lumen suis in perpetuum ». — Potest etiam intelligi illud Isaiae ea ratione dictum, quia sol et luna tunc non habebunt ortum et occasum, sicut nunc. Unde Isidorus³, illud Isaiae quasi exponens, ait: « Post iudicium sol laboris sui mercedem suscipiet »; unde Propheta: Lucebit septempliciter, et non veniet ad occasum nec sol nec luna, sed in ordine, quo creati sunt, stabunt, ne impii in tormentis sub terra positi fruantur luce eorum. Unde Habacuc: Sol et luna steterunt in ordine suo. — Ecce aperte dicit, solem et lunam tunc lucere, sed stabiliter permanere; ubi etiam significat, infernum esse sub terra. — Si vero quaeritur, quis sit usus lucis solis et lunae tunc, fateor me ignorare, quia in Scripturis non memini me legisse.

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Distinction XLVIII.

Chapter I.

##### On the form of the judge.

It is also customarily asked, in what form Christ will judge. — He will judge assuredly in the form of a servant, which will appear to all in the judgement, so that the wicked may see him whom they pierced¹. But his Divinity the wicked will not see; whence Isaiah: Let the impious man be taken away, lest he see the glory of God. « They will see his Humanity, that they may fear, but not his Divinity, lest they rejoice. For the Divinity cannot be seen without joy ».

Chapter II.

##### Of what sort the form of a servant will appear.

But since it is agreed that he will appear in human form, it is asked whether he will appear in that glorious form, such as it truly is, or in the form such as he had in the passion. — Some think that he is seen by the wicked such as they crucified him, that is, weak, because Scripture says that they will see him whom they pierced. — But Augustine¹ plainly says that the form of a servant glorified is then seen by the good and by the wicked, thus: « When the good and the wicked shall have seen him judging in the glorified form of a servant, the impious man will be taken away, that he may not see the brightness of God whereby he is God, which only the clean of heart shall see; and that will be for them eternal life ». Therefore the human form glorified in Christ will be seen by all: whence also Christ is said to be about to judge, because he is the son of man. For so it is read in the Gospel of John²: And he gave him power to do judgement, because he is the son of man; not that he is going to judge out of the power of a man, or that he alone without the Father and the Holy Spirit is going to render judgement, but because he alone will be seen judging the good and the wicked in the form of a servant. When therefore it is said³: The Father judges no one, but has given all judgement to the Son; it is not so to be understood as though the Son alone judges and not the Father, but because the human form of the Son will appear to all in the judgement, not weak, but glorious. But he will judge out of the power of the Divinity, not without the Father and the Holy Spirit, and he will appear terrible to the impious and mild to the just. For there will be terror for the wicked and light for the just.

Chapter III.

##### Why Christ is said to be about to raise up bodies according to the form of a servant.

And just as Christ is said to be about to judge according to the form of a servant for the reason set out above, so also he is said to be about to raise up the bodies of the dead according to his humanity, although he is going to raise them up by the power of the Divinity, not of the humanity. But this is said for this reason, that in his humanity he took on what is the cause of our resurrection, that is, his passion and resurrection. Therefore the raising up of the dead is ascribed to him according to the man. Whence Augustine⁴: « Through the Word, the Son of God, the resurrection of souls comes about; through the Word made flesh, the son of man, the resurrection of bodies comes about ». Likewise, « It is not the Father who judges and raises up bodies, but the Son according to the dispensation of the humanity, in which Christ is less than the Father ». « In that he is the Son of God, he is the life which vivifies souls; in that he is the son of man, he is judge ». — See, according to the form of the humanity he is said to be about to raise up bodies and about to judge: about to judge, because that form will appear to all in the judgement, and about to raise up, because in that same form he took on the merit and cause of our resurrection; and because according to that same form he will utter the voice by which the dead will rise from their tombs and come forth. According to what he is as God, he vivifies souls — not the Father only, because not only the Father is life, but the Son with him and the Holy Spirit are the same life, which pertains to the soul, not to the body. For the body does not feel the life of wisdom, but the soul, which is illumined by the eternal light ». Although therefore Christ by the power of the Divinity vivifies souls and raises up bodies and judges; yet not idly and without reason is the vivification of souls attributed to him according to the form of God, and according to the form of a servant the judgement and the resuscitation of bodies.

Chapter IV.

##### On the place of the judgement.

Some think that the Lord will descend into the valley of Josaphat at the judgement, because he himself speaks thus through Joel⁵ the prophet: I will gather all the nations and lead them down into the valley of Josaphat and will there dispute with them. In the exposition of this chapter I have found the following: « Some understand this childishly, as though the Lord were going to descend for judgement into the valley which lies on the side of the mount of Olives; which is frivolous, because he will sit not on the earth, but in the space of this air, over against the place of the mount of Olives, from which he ascended. And as John Chrysostom says, the Angels will carry the sign of the cross before him »; whence in the Gospel Truth says: And then shall appear the sign of the Son of man etc. « Josaphat moreover is interpreted the judgement of the Lord; into the valley of Josaphat, therefore, that is, of the Lord's judgement, all the impious will be gathered. But the just will not descend into the valley of judgement, that is, of damnation, but will be raised up in the clouds to meet Christ ».

Chapter V.

##### On the quality of the luminaries and of the time after the judgement.

When the Lord comes to the judgement in strength and great power⁶, the sun and the moon are said to be darkened, not by the privation of their own light, but because the brightness of a greater light supervenes. The powers also of the heavens, that is, the Angels, are said to be moved, not from fear of damnation or from any disturbance of dread, but from a certain wonder at the things they shall have seen. Whence Job: The pillars of heaven tremble at his coming. But before the day of judgement the sun and the moon will suffer eclipse, as Joel testifies, saying: The sun shall be turned into darkness, and the moon into blood, before the great and horrible day of the Lord comes; and it is called great on account of the great things that will happen there.

But when there shall have been made a new heaven and a new earth¹, then the light of the moon shall be as the light of the sun, as Isaiah testifies, and the light of the sun sevenfold, that is, as the light of seven days, because, as much as the sun shone in the first constitution of the seven days before the sin of the first man, so much will it shine after the judgement. For the light of the sun and of the moon and of the other stars was diminished through the sin of the first man; but then the sun will receive the wages of its labour, because it will shine sevenfold; and then there will be no alternation of day and night, but only day. Whence Zechariah²: And there shall be one day, which is known to the Lord, not day nor night, and at evening time there shall be light. Because there will not then be that variation of day and night which there now is, but continual day and light. Isaiah nevertheless seems to say that the sun or the moon will not then shine, speaking to the congregation of the Saints: There shall not be there, he says, any more a sun to shine by day, nor shall the brightness of the moon enlighten thee; but the Lord shall be to thee an everlasting light. But by these words he does not deny that the sun and the moon then shine, but signifies that for those who will be in eternal beatitude they afford no use of light; because, as Jerome says on the same passage, « the service of heaven and earth, of sun and moon, shall cease for us, and the Lord himself will be the light of his own for ever ». — That saying of Isaiah can also be understood as said for this reason, that the sun and the moon will then not have rising and setting, as now. Whence Isidore³, expounding as it were that saying of Isaiah, says: « After the judgement the sun will receive the wages of its labour »; whence the Prophet: It shall shine sevenfold, and neither sun nor moon shall come to its setting, but they shall stand in the order in which they were created, lest the impious set in torments beneath the earth should enjoy their light. Whence Habakkuk: The sun and the moon stood still in their order. — See, he plainly says that the sun and the moon then shine, but remain fixed; where he also signifies that hell is beneath the earth. — But if it be asked what the use of the light of the sun and the moon will then be, I confess that I do not know, because I do not remember having read it in the Scriptures.

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