Bonaventure

Nota de apparatu. Quaracchi numerat notas suas ab initio cuiusque paginae impressae; quare notae huius capituli duobus ordinibus distinguuntur, scilicet notis 3–9 paginae 1039 et notis 1–6 paginae 1040.

Quaestio III. Utrum damnati mallent, omnes esse damnatos, quam quosdam damnatos, quosdam beatos.

Tertio quaeritur, utrum damnati mallent, omnes esse damnatos, quam quosdam damnatos, quosdam beatos. Et quod mallent omnes damnatos, ostenditur:

1. Primo per illud quod communiter consuevit dici³: « Solatium est miseris socios habere poenarum ».

2. Item, hoc ostenditur per illud quod dicitur Isaiae decimo quarto⁴: Surrexerunt de soliis; Glossa: « Solatium est malorum multos socios habere poenarum ».

3. Item, Augustinus, de Catechizandis Rudibus⁵: « Cautus esto, ne tibi aliunde hostis subrepat, quia solatium malevolentissimum suae voluntatis cum quibus damnetur inquirit »: ergo illud est solatium malorum: si ergo ipsi quaerunt et desiderant quod est ad solatium, patet etc.

4. Item, ratione videtur: quia invidia surgit ex defectu caritatis et amore proprii boni⁶; sed utrumque in damnatis est: ergo est in eis maxima invidia: ergo si invidus nullum vellet videre bonum nec beatum: ergo damnati vellent, quod omnes una cum eis essent damnati magis, quam quod quidam essent damnati, quidam beati.

5. Item, Sancti et damnati ad invicem inimici sunt, propter hoc quod damnati sunt inimici Dei: ergo cum damnati non diligant inimicos, sed potius odiant, et qui odit alium mallet ipsum videre miserum quam beatum; ergo etc.

Contra: 1. Lucae decimo sexto⁷ dicitur de divite, quod rogabat pro fratribus, ne venirent in locum tormentorum: ergo cum damnati habeant multos consanguineos in caelo, ergo mallent, eos esse in caelo quam in inferno.

2. Item, damnati, etsi habeant malam voluntatem, non tamen perdiderunt affectionem naturalem; quod patet, quia impiissimi homines diligunt sibi proximos; sed in praesenti, si pater miser habet filium miserum, non laetatur, sed magis tristatur de tali societate: ergo similiter in inferno.

3. Item, si damnati desiderarent aliorum damnationem: ergo sicut cresceret aliorum damnatio, ita et consolatio eorum, quia desiderium, si compleatur, delectat animam: ergo post omnium damnationem erunt in maiori consolatione; quod est manifeste falsum, immo crescet desolatio, sicut dicitur super illud Psalmi⁸: Desiderium peccatorum peribit; Glossa: « Nullo succedente solatio ».

4. Item, Beatus adiectus multitudini electorum multiplicat gaudium⁹: ergo ab oppositis damnatus amplificat moerorem; sed sicut Beatus desiderat amplificationem sui gaudii, ita damnatus diminutionem sui moeroris: ergo cum Beati semper velint, miseros pervenire ad gloriam, damnati refugiunt, ut aliqui descendant ad eorum miseriam; ergo nollent, Beatos esse damnatos.

Conclusio

Generaliter loquendo, damnati mallent, omnes esse miseros, quam aliquos esse beatos, ipsis existentibus miseris.

Respondeo: Dicendum, quod etsi in damnatis aliquo modo remittantur affectiones libidinosae propter poenarum magnitudinem, illae inquam, affectiones, quae habent annexam delectationem; aliae tamen affectiones, in quibus est poenalitas, vigorantur; unde etsi cesset actualiter affectus luxuriandi et dominandi, tamen intenditur affectus sive furor impatientiae et livor invidiae; unde tunc dentibus <!-- page 1040 --> suis frement et tabescent¹. Et quoniam vigebit in eis odium et invidia, et vehementer tristabuntur et tabescent in gloria electorum Dei; et ideo ad satiandum suam impiissimam aemulationem et odium vellent, nullos esse beatos, immo omnes miseros. Et quia nec ipsi ad beatitudinem possunt pertingere nec alios possunt a statu beatitudinis amovere; ideo in semetipsis vehementer tabescunt et confunduntur. — Concedendum est ergo, quod generaliter loquendo mallent, omnes esse miseros, quam, ipsis existentibus miseris, aliquos esse beatos. — Et concedendae sunt rationes ad hoc.

Ad argumenta pro parte opposita:

Ad 1. Ad illud quod obiicitur de illo divite, qui nolebat, fratres damnari; dicendum, quod quamvis in generali damnati nolint videre beatos aliquos, sed omnes miseros; tamen, quia specialius habent aliquorum amorem naturalem et privatum, nollent, ipsos damnari, aliis existentibus in statu gloriae²; quia, etsi illi damnentur, adhuc tamen manet aemulatio et occasio tabescendi. Non sic esset de omnibus.

Ad 2. Et per hoc patet sequens de affectione naturali; tamen nullos ita diligunt naturaliter, quin vellent, eos esse damnatos, hoc pacto, quod nulli essent beati. Et exemplum patet in illis qui habent odium capitale, qui desiderant vitam consanguineorum; attamen vellent, quod multi ex consanguineis essent mortui, ut possent affectum³ vindictae de inimicis suis implere.

Ad 3. Ad illud quod obiicitur, quod si desiderant damnationem etc.; dicendum, quod non desiderant damnationem quorumcumque, sed⁴ eorum quibus invident, propterea quia vident eos elevatos, et illorum, ex quorum comparatione confunduntur, et isti sunt Beati; et quia hoc obtinere non possunt, ideo non consequuntur inde solatium, sed habent inde magnum supplicium.

Ad 4. Ad illud⁵, quod refugiunt desolationem; dicendum, quod sicut homo sanus, in quo est natura bene disposita, appetit cibaria sibi competentia; homo vero infirmus appetit ea quae nocent, quia existimat, ea prodesse: sic Beati, tanquam mente sani, appetunt aliorum glorificationem, quae vere est eis proficua, damnati vero Beatorum damnationem, quam existimant sibi utilem et delectabilem, sicut invidus alterius subversionem; attamen, si eveniret, non propter hoc miseria eorum decresceret, immo succresceret. Multa enim volunt impii et peccatores, quae si obtinerent, essent miseriores. Ad haec confirmanda multum facit auctoritas Augustini in secundo capitulo⁶, ubi dicit, quod ira, odium et caecitas in damnatis excrescent.

---

Question III. Whether the damned would rather that all were damned, than that some be damned and some blessed.

Thirdly it is asked whether the damned would rather that all were damned, than that some be damned and some blessed. And that they would rather have all damned is shown:

1. First, by that which men are commonly accustomed to say³: « It is a solace to the wretched to have companions of their punishments ».

2. Likewise, this is shown by what is said in Isaiah the fourteenth⁴: They have risen up from their thrones; the Gloss: « It is a solace to the wicked to have many companions of their punishments ».

3. Likewise, Augustine, On Catechizing the Uninstructed⁵: « Be on your guard, lest the enemy creep upon you from another quarter, because he seeks out, as the most malevolent solace of his own will, those with whom he may be damned »: therefore that is the solace of the wicked: if therefore they themselves seek and desire what makes for solace, it is clear, etc.

4. Likewise, it seems so by reason: because envy arises from a defect of charity and from love of one's own good⁶; but both of these are in the damned: therefore there is in them the greatest envy: therefore, if an envious man would wish no one to be seen good nor blessed: therefore the damned would wish that all together with them were damned, rather than that some be damned and some blessed.

5. Likewise, the Saints and the damned are enemies to one another, on account of this, that the damned are enemies of God: therefore since the damned do not love their enemies, but rather hate them, and he who hates another would rather see him wretched than blessed; therefore, etc.

Contra: 1. In Luke the sixteenth⁷ it is said of the rich man that he prayed for his brothers, that they might not come into the place of torments: therefore, since the damned have many kinsmen in heaven, therefore they would rather that these be in heaven than in hell.

2. Likewise, the damned, although they have an evil will, nevertheless have not lost natural affection; which is clear, because the most impious men love their neighbours; but in the present life, if a wretched father has a wretched son, he does not rejoice, but is rather saddened at such fellowship: therefore likewise in hell.

3. Likewise, if the damned desired the damnation of others: therefore, just as the damnation of others would grow, so also would their consolation, because desire, if it be fulfilled, delights the soul: therefore after the damnation of all they would be in greater consolation; which is manifestly false — rather, desolation will grow, as is said upon that verse of the Psalm⁸: The desire of sinners shall perish; the Gloss: « With no solace following ».

4. Likewise, a Blessed one added to the multitude of the elect multiplies joy⁹: therefore from the opposites a damned one amplifies grief; but just as the Blessed one desires the amplification of his joy, so the damned one the diminution of his grief: therefore, since the Blessed always wish the wretched to come to glory, the damned shrink from having any descend to their misery; therefore they would not wish the Blessed to be damned.

Conclusion

Generally speaking, the damned would rather that all be wretched, than that some be blessed while they themselves remain wretched.

I respond: It must be said that although in the damned the lustful affections are in some way slackened on account of the magnitude of their punishments — those affections, I say, which have delight annexed to them — nevertheless the other affections, in which there is penalty, are invigorated; hence, although the affection of lusting and of domineering actually ceases, nevertheless the affection or fury of impatience and the malice of envy is intensified; hence then they shall gnash <!-- page 1040 --> with their teeth and pine away¹. And since hatred and envy will be strong in them, they will also be vehemently saddened and will pine away at the glory of God's elect; and therefore, to sate their most impious rivalry and hatred, they would wish that none be blessed, but rather that all be wretched. And because they themselves can neither attain to beatitude nor remove others from the state of beatitude, therefore they vehemently pine away and are confounded within themselves. — It must therefore be granted that, generally speaking, they would rather that all be wretched, than that, while they themselves remain wretched, some be blessed. — And the reasons for this are to be granted.

To the arguments for the opposite side:

To 1. To that which is objected concerning that rich man, who did not wish his brothers to be damned; it must be said that although in general the damned do not wish to see any blessed, but all wretched; nevertheless, because they have more especially a natural and private love of certain persons, they would not wish these to be damned while others remain in the state of glory²; because, even if those be damned, there still remains rivalry and occasion for pining away. It would not be so concerning all.

To 2. And by this the following argument concerning natural affection is clear; nevertheless they love no one so naturally that they would not wish them to be damned, on this condition, that none be blessed. And the example is clear in those who hold a mortal hatred, who desire the life of their kinsmen; and yet they would wish that many of their kinsmen were dead, so that they might be able to fulfil the desire³ of vengeance upon their enemies.

To 3. To that which is objected, that if they desire damnation, etc.; it must be said that they do not desire the damnation of any whatsoever, but⁴ of those whom they envy, for this reason, that they see them exalted, and of those from comparison with whom they are confounded, and these are the Blessed; and because they cannot obtain this, therefore they do not thereby gain solace, but thereby have great torment.

To 4. To that⁵, that they shrink from desolation; it must be said that just as a healthy man, in whom nature is well disposed, seeks the foods suitable to him, whereas a sick man seeks those things which harm him, because he judges them to be of profit: so the Blessed, as being sound of mind, seek the glorification of others, which is truly profitable to them, whereas the damned seek the damnation of the Blessed, which they judge useful and delightful to themselves, as the envious man seeks another's overthrow; and yet, if it came about, their misery would not on that account decrease, but rather increase. For the impious and sinners will many things which, if they obtained them, would make them more wretched. To confirm these things the authority of Augustine in the second chapter⁶ does much, where he says that anger, hatred and blindness will increase in the damned.

---