La | Brvcn00 -|1143|- | |
I. Breviloquium by St. Bonaventure Translated by Erwin Esser , A.m., Mus.m., Ll.b. | Brvcn00 -|1144|- | |
II. Prologue | Brv00c00n00 -|1145|- | |
"For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom all paternity in heaven and earth is named: that He would grant you, according to the virtue of His glory, to be strengthened through His Spirit in the interior man: that Christ may inhabit through faith in your hearts; that, being rooted in charity and founded, you may be able to comprehend, with all the saints, what is the breadth and length and sublimity and profundity; to know also the charity which surpasseth all knowledge, of Christ, that you may be filled unto all fullness of God." $The great doctor of the nations and preacher of truth, filled with the divine Spirit, the vessel chosen and sanctified, in this word opens Holy Scripture, which is called theology, the source, progress, and state. The source of Scripture, he attends, according to the influence of the Most Blessed Trinity, its progress according to the exigency of human capacity, and its state or rather fruit, according to the super-abundance of the super-fullest felicity. | Flecto genua mea ad Patrem Domini nostri Iesu Christi, ex quo omnis paternitas in caelo et in terra nominatur, ut det vobis secundum divitias gloriae suae virtutem,$corroborari per Spiritum eius in interiori homine, habitare Christum per fidem in cordibus vestris; in caritate radicati et fundati, ut possitis comprehendere cum omnibus Sanctis,$quae sit latitudo, longitudo, sublimitas et profundum; scire etiam supereminentem scientiae caritatem Christi, ut impleamini in omnem plenitudinem Dei.$Magnus doctor gentium et praedicator veritatis, divino repletus Spiritu, tanquam vas electum et sanctificatum, in hoc verbo aperit sacrae Scripturae, quae theologia dicitur,$ortum, progressum et statum: insinuans, ortum Scripturae attendi secundum influentiam beatissimae Trinitatis, progressum autem, secundum exigentiam humanae capacitatis, statum vero sive fructum, secundum superabundantiam superplenissimae felicitatis. | Brv00c00n01 -|1146|- |
The source is not through human investigation, but through divine revelation, which flows "from the Father of lights" from whom all paternity in heaven and earth is named, and from whom through His Son, Jesus Christ, the Holy Spirit flows into us, and through the Holy Spirit, dividing and distributing His gifts to individuals as He pleases, faith is given to us, and through faith Christ dwells in our hearts. This is the knowledge of Jesus Christ from whom the strength and understanding of the whole of Holy Scripture flows as from its source. Hence it is impossible that anyone should enter into that knowledge unless he first have infused into himself faith in Christ, the light, the door, and the very foundation of all Scripture. This is the faith of all supernatural illuminations as long as we are absent from the Lord and the foundation that stabilizes us, the light that directs us, and the door that lets us in. Further, according to the measure of faith the wisdom given us by God must be determined lest anyone "be more wise than it behooveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith." Through the medium of that faith, a knowledge of Sacred Scripture is given to us in accordance with the influence of the Blessed Trinity, as the Apostle expressly states in the first part of the reference cited above. | Ortus namque non est per humanam investigationem, sed per divinam revelationem, quae fluit a Patre luminum, ex quo omnis paternitas in caelo et in terra nominatur, a quo per Filium eius, Iesum Christum,$manat in nos Spiritus sanctus, et per Spiritum sanctum, dividentem et distribuentem dona singulis, sicut vult, datur fides, et per fidem habitat Christus in cordibus nostris.$Haec est notitia Iesu Christi, ex qua originaliter manat firmitas et intelligentia totius sacrae Scripturae. Unde et impossibile est, quod aliquis in ipsam ingrediatur agnoscendam, nisi prius Christi fidem habeat sibi infusam,$tanquam totius Scripturae lucernam et ianuam et etiam fundamentum. Est enim ipsa fides omnium supernaturalium illuminationum, quamdiu peregrinamur a Domino , et fundamentum stabiliens et lucerna dirigens et ianua introducens;$secundum cuius etiam mensuram necesse est mensurari sapientiam nobis divinitus datam, ne quis sapiat plus quam oportet sapere, sed ad sobrietatem, et unicuique sicut Deus divisit mensuram fidei.$Mediante igitur hac fide, datur nobis notitia sacrae Scripturae, secundum influentiam Trinitatis beatae, iuxta quod expresse insinuat Apostolus in prima parte auctoritatis prius inductae. | Brv00c00n02 -|1147|- |
The growth of Holy Scripture is not restricted to the laws of reasoning, defining, and dividing, after the custom of the other sciences, nor is it limited to a part of the universe. Rather, since it proceeds in accord with supernatural light ' to give to man as wayfarer a sufficient knowledge of things that expedite salvation, it describes partly in common words and partly in mystical words and, as it were, in a kind of summa the contents of the whole universe, in which the breadth is considered; it describes the course, in which the length is considered; it describes the excellence of those who are finally to be saved, and in this the sublimity is considered; it describes the misery of those who are to be damned, and in this consists the depth not only of the universe itself but also of the divine judgment. Thus it describes the whole universe so far as it is expedient to have a knowledge of it for salvation: according to its length and breadth, height and depth. Scripture in its growth has the four qualities that will be declared below. Human capacity plays a part in that it is born to grasp magnificently and in many ways greaf and numerous ideas. As it were, there is born in man a certain most noble mirror in which the universality of earthly things is reflected naturally and even supernaturally so that the growth of Sacred Scripture is considered according to the exigency of human capacity. | Progressus autem sacrae Scripturae non est coarctatus ad leges ratiocinationum, definitionum et divisionum iuxta morem aliarum scientiarum et non est coarctans ad partem universitatis;$sed potius, cum secundum lumen supernaturale procedat ad dandam homini viatori notitiam rerum sufficientem, secundum quod expedit ad salutem,$partim per plana verba, partim per mystica describit totius universi continentiam quasi in quadam summa, in quo attenditur latitudo; describit decursum, in quo attenditur longitudo;$describit excellentiam finaliter salvandorum, in quo attenditur sublimitas; describit miseriam damnandorum, in quo profunditas consistit non solum ipsius universi, verum etiam divini iudicii. --$Et sic describit totum universum, quantum expedit de ipso habere notitiam ad salutem, secundum ipsius latitudinem, longitudinem, altitudinem et profundum\l ", habens etiam ipsa in suo progressu haec quatuor, secundum quod posteriusdeclarabitur;$quia sic exigebat conditio capacitatis humanae, quae magna et multa nata est magnifice et multipliciter capere, tanquam speculum quoddam nobilissimum,$in quo nata est describi non solum naturaliter, verum etiam supernaturaliter rerum universitas mundanarum; ut sic progressus sacrae Scripturae attendatur secundum exigentiam capacitatis humanae. | Brv00c00n03 -|1148|- |
The result or fruit of Holy Scripture is not simply any kind, but rather a fullness of eternal happiness. In Scripture are the words of eternal life. It is written not only that we may believe, but also that we may possess eternal life, in which we shall see and love, and our, desires will be completely satisfied. When these desires are satisfied, we shall know the overwhelming love of knowledge and thus we shall abound unto all the fullness of God. Divine Scripture tries to lead us on to this plenitude in accord with the truth of the sentenc'e of the Apostle quoted above. This, then, is the end and this the intention with which Holy Scripture should be studied, taught, and even heard. | Status vero sive fructus sacrae Scripturae non est quicumque, sed plenitudo aeternae felicitatis.$Nam haec est Scriptura, in qua verba sunt vitae aeternae\l ", quae ideo scripta est, non solum ut credamus, verum etiam ut vitam possideamus aeternam, in qua quidem videbimus, amabimus, et universaliter nostra desideria implebuntur;$quibus impletis, vere tunc sciemus supereminentem scientiae caritatem, et ita impleti erimus in omnem plenitudinem Dei Ad quam quidem plenitudinem conatur nos divina introducere Scriptura, iuxta praedictae sententiae apostolicae veritatem\l ".$Hoc igitur fine, hac intentione sacra Scriptura Perscrutanda est et docenda et etiam audienda. | Brv00c00n04 -|1149|- |
That we may arrive at that fruit by progress along the true path of the Scriptures, we must make a solemn invocation: that we may ascend with true faith to the Father of lights by bending the knee of our heart and that through His Son in the Holy Spirit, He may grant us true knowledge of Jesus Christ and with this knowledge a love of Him, and that, knowing and loving Him and finally achieving a solid faith and a deep-rooted love, we may be able to know the length and breadth, height and depth, of Holy Scripture, and through this knowledge arrive at the fullness of knowledge and plenitude of love for the Most Blessed Trinity whence the desires of all holy men tend and in whom is found the end and complement of all truth and goodness. | Et ut ad istum fructum et terminum recto perveniamus progressu per viam recti itineris Scripturarum, inchoandum est ab exordio, hoc est, ut cum mera fide\l " ad Patrem luminum accedamus, faciendo genua cordis nostri,$ut ipse per Filium suum in Spiritu sancto det nobis veram notitiam Iesu Christi et cum notitia amorem eius, ut sic ipsum cognoscentes et amantes, et tanquam in fide solidati et in caritate radicati,$possimus ipsius sacrae Scripturae noscere latitudinem, longitudinem, altitudinem et profundum, et per hanc notitiam pervenire ad plenissimam notitiam et excessivum amorem latissimae Trinitatis\l ",$quo Sanctorum desideria tendunt, in quo est status et complementum omnis veri et boni. | Brv00c00n05 -|1150|- |
Since the end of Sacred Scripture is desired and known, and since its beginning is believed and the invocation made, we may view its course according to its length and breadth, height and depth, following the path and the order of the apostolic document. The breadth of Scripture consists of the multiplicity of its parts, the length in the description of the times and ages, the height in the description of the hierarchies arranged in different levels, and the depth in the multiplicity of the mystical senses and intelligences. | Huius\l " sacrae Scripturae fine concupito et intento, et principio credito simul et invocato, videndus est progressus quantum ad ipsius latitudinem, longitudinem, sublimitatem et profundum, secundum viam et ordinem apostolici documenti.$Consistit autem ipsius latitudo in multitudine suarum partium, longitudo vero in descriptione temporum et aetatum, altitudo in descriptione hierarchiarum gradatim ordinatarum, profunditas in multitudine \l " mysticarum sensuum et intelligentiarum. | Brv00c00n06 -|1151|- |
1. Breadth of Holy Scripture | Brv00c01n00 -|1152|- | |
If we wish to behold the breadth of Holy Scripture, the first viewpoint available to us is Scripture divided into two Testaments, namely, the Old and the New. The Old is replete with many books, for it has the books of laws, of history, of wisdom, and of the prophets. Of the first there are five, of the second ten, of the third five, and of the fourth six, and hence in all there is a total of twenty-six books. Similarly, the New Testament has books corresponding to these and also arranged in a fourfold division. The evangelical books correspond to the books of the laws, the Acts of the Apostles to the historical books, the letters of the Apostles, especially those of Paul, to the books of wisdom, and the Apocalypse to the prophetical books. Thus the remarkable conformity between the Old and the New Testament may be seen not only in consistency of meanings, but also in their fourfold division. In this grouping and arrangement, Ezechiel sees four wheels of faces and a wheel in the midst of the wheel, because the Old is in the New, and the New is in the Old. In the books of the laws and in the evangelical books is the face of a lion because of his powerful authority. In the historical books is the face of a bull because of his convincing strength. In the books of wisdom is the face of a man because of his nice prudence. In the books of the prophets is the face of the eagle because of his perspicacious insight. | Si igitur velimus latitudinem sacrae Scripturae speculari, prima fronte occurrit nobis Scriptura secunda in duo testamenta, scilicet in vetus et novum. -- Vetus autem occurrit cum multitudine librorum.$Habet enim libros legales, historiae, sapientiales et prophetales, ita quod primi sunt quinque, secundi decem, tertii quinque et quarti sunt sex, ac per hoc in universo viginti sex. --$Novum testamentum similiter habet libros his correspondentes secundum quadruplicem formam.$Nam legalibus correspondent libri evangelici, historialibus, Actus apostolici, sapientialibus, Epistolae Apostolorum et maxime Pauli, prophetalibus correspondet liber Apocalypsis;$ut sic mira sit conformitas inter vetus et novum testamentum, non solum in continentia sensuum, verum etiam in quadriformitate partiuitf. --$In cuius figuram et consignationem vidit Ezechiel\l "rotas quatuor facierum et rotam in medio rotae, quia vetus est in novo, et e converso; et in libris legalibus et evangelicis est facies leonis propter excellentiam auctoritatis;$in historialibus est facies bovis propter exempla virtutis; in sapientialibus est facies hominis propter prudentiam sagacem; in libris prophetalibus est facies aquilae propter intelligentiam perspicacem. | Brv00c01n01 -|1153|- |
Holy Scripture is correctly divided into the Old and the New Testament and not into practical and speculative, as in the case of philosophy. The reason for this is that, since Scripture deals properly with what is known by faith which is the strength and foundation of morals, justice and all right living, it follows that there cannot be found in Scripture a knowledge of things as such, or of moral rules based on such a knowledge. This is not, however, the case with philosophy, which treats of the truth of morals and gives consideration to pure speculation. Because Holy Scripture is a knowledge moving toward good and withdrawing from evil, and this is accomplished both by fear and by love, it follows that Scripture is divided into two Testaments, for there is "a narrow margin between fear and love." | Recte autem sacra Scriptura dividitur in vetus et novum testamentum, et non in theoricam et practicam , sicut philosophia\l ": quia, cum Scriptura fundetur proprie super cognitionem fidei,$quae virtus est et fundamentum morum et iustitiae et totius rectae vitae, non potest in ea sequestrari notitia rerum sive credendorum a notitia morum.$Secus autem est de philosophia, quae non tantum de veritate morum, verum etiam agit de vero nuda speculatione considerato.$Quoniam igitur Scriptura sacra est notitia movens ad bonum et revocans a malo; et hoc est per timorem et amorem: ideo dividitur in duo testamenta , quorum « brevis differentia est timor et amor». | Brv00c01n02 -|1154|- |
Because man can be moved in a fourfold manner toward good and away from evil, namely, by precepts of a most powerful authority, by the statements of a most wise truth, by the examples and benefits of a most innocent goodness, or by all of these taken together, it follows that the books handed down to us containing the Holy Scripture should be divided into four groups in the New as well as in the Old Testament to achieve a correspondence with the four methods just outlined. Accordingly, the books of laws move men by the precepts of a most potent authority, the historical books by the examples of a most innocent goodness, the books of wisdom by the statements of a most prudent truth, the prophetical books by a combination of all of these, as clearly appears in their respective contents. Hence these books are, as it were, commemorative of all true wisdom and doctrine. | Et quia quadrupliciter potest quis moveri ad bonum et revocari a malo, scilicet per praecepta potentissimae maiestatis, vel per documenta sapien-tissimae veritatis, vel per exempla et beneficia in-nocentissimae bonitatis,$vel ex his omnibus in unum collectis; ideo tam in novo quam in veteri testamento sunt quadriformiter traditi libri continentes sacram Scripturam secundum correspondentiam ad quatuor praemissa.$Nam libri legales movent per praecepta maiestatis omnipolentissimae; historiae, per exempla bonitatis innocentissimae; sapientiales, per documenta veritatis providentissimae;$prophetales movent ex omnium praedictorum aggregatione, sicut manifeste in eis apparet. Unde ipsi sunt quasi rememorati vi totius legalis sapientiae et doctrinae. | Brv00c01n03 -|1155|- |
Sacred Scripture is like a very wide river which grows continually in size by the addition of many tributaries as its course lengthens. In the beginning of Scripture are the books of the laws, then is added the stream of wisdom found in the historical books, and thirdly the doctrine of Solomon the most wise, and after these the doctrine of the holy prophets; and finally the evangelical doctrine is revealed, spread through the mouth of the living Christ, written by the Evangelists, and propagated by the holy apostles together with additional documents which the Holy Spirit, coming down upon them, taught us through them. Thus the apostles, having been taught all truth by the Holy Spirit according to the divine promise, could give the Church of Christ the doctrine of all-saving truth and, by completing Holy Scripture, might enlarge the knowledge of truth. | Est igitur Scriptura sacra similis latissimo fluvio, qui ex concursu multarum aquarum aggregatur magis ac magis, secundum quod longius decurrit.$Nam cum primo in Scriptura essent libri legales, postea supervenit aqua sapientiae historialem librorum, tertio vero superadvenit doctrina sapientissimi Salomonis, post haec\l " etiam doctrina sanctorum Prophetarum et tandem doctrina evangelica revelata est,$per os carnis Christi prolata, per Evangelistas conscripta, per sanctos Apostolos divulgata; additis etiam documentis, quae Spiritus sanctus, super eos veniens, docuit nos per eos:$ut sic omnem veritatem, per Spiritum sanctum iuxta divinum promissum edocti\l ", omnis veritatis salutaris doctrinam Ecclesiae Christi darent et sacram Scripturam consummando veritatis notitiam distarent. | Brv00c01n04 -|1156|- |
2. Length of Holy Scripture | Brv00c02n00 -|1157|- | |
Holy Scripture has a length which consists of the description of the times and ages, namely, from the beginning of the world to the day of judgment. It describes the course of the world through three times: the time of the law of nature, the time of the written law, and the time of the law of grace. But in the three times, it distinguishes seven ages. Of these, the first is from Adam to Noe, the second from Noe to Abraham, the third from Abraham to David, the fourth from David to the transmigration of Babylon, the fifth from the transmigration to Christ, the sixth from Christ to the end of the world; the seventh, which runs concurrently with the sixth, begins with the repose of Christ in the sepulcher and runs to the universal resurrection which marks the beginning of the eighth. Thus Scripture is of great length because in its treatment it begins with the commencement of the world and of time, in the beginning of Genesis, and extends to the end of the world and of time, namely, to the end of the Apocalypse. | Habet etiam haec Scriptura sacra longitudinem, quae consistit in descriptione tam temporum quam aetatum, a principio scilicet mundi usque ad diem iudicii.$Describit autem\l " per tria tempora mundum decurrere, scilicet per tempus legis naturae, legis scriptae et legis gratiae, et in his tribus temporibus septem distinguit aetates.$Quarum prima est ab Adam usque ad Noe, secunda a Noe usque ad Abraham, tertia ab Abraham usque ad David, quarta a David usque ad transmigrationem Babylonis, quinta a transmigratione usque ad Christum, sexta a Christo usque ad Anem mundi,$septima decurrit cum sexta, quae incipit a quiete Christi in sepulcro, usque ad resurrectionem universalem, quapdo incipiet resurrectionis octava. --$Et sic Scriptura est longissima, quia in tractando incipit a mundi et temporis exordio in principio Genesis., et pervenit usque ad finem mundi et temporis, scilicet in fine Apocalypsis. | Brv00c02n01 -|1158|- |
To be correct, universal time, which runs according to a triple law, that is, founded within, given externally, and infused from above, extends through seven ages and ends with the end of the sixth age. Hence the duration of the world follows a plan such that the duration of the greater world corresponds with the duration of the life of the lesser world, namely, man, for whom the greater world was made.$The first age of the world, in which the foundation of the world, the fall of the demons, and the strengthening of the angels were completed, corresponds to the first day when light was made distinct from darkness. The second age, in which through the ark and flood the good were saved and the evil destroyed, corresponds to the second day when throughout the firmament a distinction was made of the waters from the waters. The third age, in which Abraham was called and the synagogue begun, which was to bring forth fruit and generate a posterity for the worship of God, corresponds to the third day, when land appeared and brought forth green vegetation. The fourth age, in which the kingdom and the priesthood grew powerful because King David expanded divine worship, corresponds to the fourth day, in which the formation of the suns and stars took place. The fifth age, in which the emigrants were scattered and spread through many nations, corresponds to the fifth day, in which the production of the fishes from the waters was accomplished. The sixth age, in which Christ who is truly the image of God was born in the form of man corresponds to the sixth day, in which the first man was made. The seventh age, which is the endless rest of souls, corresponds to the seventh day, on which God rested from all His work which He had done. | Recte autem universum tempus, quod decurrit secundum triplicem legem, scilicet inditam interius, datam exterius et desuper\l " infusam, decurrit per septem aetates et consummatur in fine sextae;$ut sic mundi decursus respondeat exordio et maioris mundi decursus correspondeat decursui vitae minoris mundi, scilicet hominis, propter quem factus est.$Nam prima aetas mundi, in qua facta est ipsius mundi formatio, casus daemonum et confirmatio Angelorum, recte respondet primae diei, in qua facta est lux et distincta est a tenebris. --$Secunda, in qua per arcam et diluvium et salvati sunt boni et deleti mali, respondet secundae diei, in qua per firmamentum facta est distinctio aquarum ab aquis. --$Tertia, in qua vocatus est Abraham, et inchoata synagoga, quae fructificare et generare debebat prolem ad Dei cultum, correspondet diei tertiae, in qua apparuit terra et protulit herbam virentem. --$Quarta, in qua viguit regnum et sacerdotium, quia David rex ampliavit cultum divinum, respondet diei quartae, in qua facta est formatio luminarium et stellarum. --$Quinta, in qua transmigrantes inter populos multos versati sunt et tribulati, respondet diei quintae, in qua facta est formatio piscium ex aquis . --$Sexta aetas, in qua natus est Christus in hominis effigie, qui est vere imago Dei, respondet sextae diei, in qua formatus est homo primus. --$Septima, quae est quies animarum non habens finem, respondet septimae diei, in qua requievit Deus ab omni opere, quod patrarat . | Brv00c02n02 -|1159|- |
Thus seven ages are distinguished by the signs which are found in their beginning and by reason of which they correspond to the days of the foundation of the world. The first is called the age of infancy because, as our whole infancy is drowned in oblivion, so that first age was drowned by the flood. The second age is childhood because, as in childhood we begin to speak, so in the second age the multiplication of tongues was accomplished. The third age is called adolescence because, as the generative force begins to be actualized at that time, so Abraham was called and circumcision given him and the promise made to him about his seed. The fourth age is called manhood because, as in the period of manhood the age of man flowers, so in the fourth age the synagogue flourished under the kings. The fifth age is called old age because, as man's powers decline in old age and beauty slips away, so in the migration there was a decline in the sacred rites of the Jews. The sixth age is called debility because, as that age is linked with death though possessing the mighty light of wisdom, so the sixth age of the world ends with the day of judgment and in it wisdom grows strong through the doctrine of Christ. | Et sic distinguuntur hae septem aetates propter insignia facta, quae fuerunt in earum exordiis, ratione quorum respondent diebus formationis mundi.$Vocatur autem prima aetas infantia, quia, sicut infantia tota oblivione deletur, sic illa prima aetas per diluvium est consumta. --$Secunda, puerilia; sicut enim in pueritia loqui incipimus, sic in secunda aetate facta est distinctio linguarum. --$Tertia dicitur adolescentia, quia, sicut vis generativa incipit tunc in actum suum exire, sic tunc vocatus est Abraham, et data est ei circumcisio, et facta est promissio de semine. --$Quarta dicitur iuventus, quia, sicut in iuventute floret hominis aetas, sic quarta aetate sub regibus floruit synagoga. --$Quinta, senectus, quia sicut in senectute vires minuuntur, et decidit pulcri» tudo, sic et in transmigratione factum est de Iudaeo* r uni sacerdotio. --$Sexta aetas dicitur senium, quia, sicut illa est, quae copulatur cum morte, habens tamen magnam lucem sapientiae;$sic sexta aetas mundi terminatur cum die iudicii, et in ea viget sapientia per doctrinam Christi. | Brv00c02n03 -|1160|- |
Thus the whole world is described in a most orderly sequence by Scripture as proceeding from beginning to end, in accordance with the peculiar beauty of its well-designed song. One can view, following the sequence of time, the variety, multiplicity and symmetry, order, rectitude and beauty of the many judgments proceeding from the wisdom of God governing the world. As no one can see the beauty of a song unless his view extends over the whole verse, so no one sees the beauty of the order and governance of the universe unless he beholds the whole of it. Because no man is so long-lived that he can see the whole of it with the eyes of the flesh and because no man can foresee the future by himself, the Holy Spirit has provided man with Holy Scripture, the length of which is measured by the extent of the universe. | Sic igitur totus iste mundus ordinatissimo decursu a Scriptura describitur procedere a principio usque ad finem, ad modum cuiusdam pulcherrimi carminis ordinati,$ubi potest quis speculari secundum decursum temporis varietatem, multiplicitatem et aequitatem, ordinem, rectitudinem et pulcritudinem multorum divinorum iudiciorum, procedentium a sapientia Dei gubernante mundum.$Unde sicut nullus potest videre pulcritudinem carminis, nisi aspectus eius feratur super totum versum; sic nullus videt pulcritudinem ordinis et regiminis universi, nisi eam totam speculetur.$Et quia nullius homo tam longaevus est, quod totam possit videre oculis carnis suae, nec futura potest per se praevidere ; providit nobis Spiritus sanctus librum Scripturae sacrae, cuius longitudo commetitur se decursui regiminis universi. | Brv00c02n04 -|1161|- |
3. Height of Holy Scripture | Brv00c03n00 -|1162|- | |
Holy Scripture in its progress possesses a height which consists of the description of the hierarchies arranged in grades. These hierarchies are: the ecclesiastical, the angelical* and the divine, or in other words, the subcelestial, the celestial, and the supercelestial. Scripture describes the first clearly, the second somewhat more obscurely, and the third more obscurely still. From the description of the ecclesiastical hierarchy, we gather that it is lofty, and from the description of the angelic that it is loftier still, and from the description of the divine that it is the highest loftiness, so that we can quote that saying of the Prophet: "Thy knowledge is become wonderful to me; it is high, and I cannot reach to it." | Habet nihilominus sacra Scriptura in suo processu sublimitatem, quae consistit in descriptione hierarchiarum gradatim ordinatarum, quae sunt hierarchia ecclesiastica, angelica et divina, seu subcaelestis, caelestis et supercaelestis;$ita quod primam describit patenter, secundam aliquantulum magis occulte et tertiam adhuc magis occulte.$Ex descriptione ecclesiasticam hierarchiae est alta; ex descriptione angelicae altior; ex descriptione divinae altissima, ita ut possimus dicere illud Prophetae: Mirabilis facta est scientia tua ex me; confortata est, et non potero ad eam. | Brv00c03n01 -|1163|- |
This view has supporting evidence. Since things have existence in matter, they should have existence in spirit through acquired knowledge, have existence in that spirit through grace, have existence in it through glory, and have existence in the eternal art. Philosophy treats of things as they are in nature, or in spirit, according to naturally founded knowledge or even acquired knowledge; but theology, in the last analysis knowledge founded on faith and revealed through the Holy Spirit, deals with those matters which concern grace and glory, and even eternal Wisdom. Whence it is that theology relegates philosophical knowledge to a lower place and assumes about the nature of things whatever is needed for fabricating the mirror through which a representation of things divine takes place. It erects a ladder, as it were, which touches the earth at its base but touches heaven at its top. All this is done through that one hierarch, Jesus Christ, who by reason of the human nature He assumed is a hierarch not only in the ecclesiastical hierarchy, but also in the angelic hierarchy, and the middle person in that supercelestial hierarchy of the Most Blessed Trinity. Thus through Him from the very height of God, sanctifying grace descends not only to the beard but also to the skirt of the garment, not only to lofty Jerusalem but to the Church militant. | Et hoc quidem satis recte. Nam cum res habeant esse in materia, habeant esse in anima per notitiam acquisitam, habeant etiam esse in ea per gratiam, habeant esse in ea per gloriam et habeant esse in arte aeterna;$philosophia quidem agit de rebus, ut sunt in natura\l ", seu in anima secundum notitiam naturaliter insitam, vel etiam acquisitam;$sed theologia, tanquam scientia supra fidem fundata et per Spiritum sanctum revelata, agit et de eis quae spectant ad gratiam et gloriam et etiam ad Sapientiam aeternam.$Unde ipsa, substemens sibi philosophicam cognitionem et assumens de naturis rerum, quantum sibi opus est ad fabricandum speculum, per quod fiat repraesentatio divinorum;$quasi scalam erigit, quae in sui infimo tangit terram, sed in suo cacumine tangit caelum\l "; et hoc totum per illum unum hierarcham, Iesum Christum, qui non tantum ratione naturae humanae assumtae est hierarcha in ecclesiastica hierarchia,$verum etiam in angelica et media persona in illa supercaelesti hierarchia latissimae Trinitatis;$ita quod per ipsum a summo capite Deo descendit unctionis gratia non solum in barbam, verum etiam in oram vestimenti\l ", quia non tantum in Ierusalem supernam, verum etiam usque in Ecclesiam militantem. | Brv00c03n02 -|1164|- |
There is a great beauty in the mechanism of the world, but there is far greater beauty in the Church adorned with the beauty of the holy charismata, and the greatest beauty in lofty Jerusalem, and yet the very greatest beauty is to be found in the Trinity, most high and blessed. Hence the Scripture not only possesses the highest matter through which it causes delight and raises aloft the understanding of the mind, but it also is the most elegant matter and in a certain remarkable manner pleases our intellect and thus more and more by such pleasure makes us accustomed to the intuitions and analogies of the divine spectacles. | Est enim pulcritudo magna in machina mundana, sed longe maior in Ecclesia pulcritudine sanctorum charismatum adornata, maxima autem in Ierusalem superna, supermaxima autem in illa Trinitate summa et beatissima.$Ideo ipsa Scriptura non tantum habet altissimam materiam, per quam delectat et per quam in altum levat intelligentiam mentis, verum etiam ipsa est venustissima et miro quodam modo intellectum nostrum delectat\l ",$et sic magis ac magis delectando assuefacit ad divinorum spectat eu lorum contuitus et anagogiam | Brv00c03n03 -|1165|- |
4. Depth of Holy Scripture | Brv00c04n00 -|1166|- | |
Lastly, Holy Scripture possesses a depth which consists in the multiplicity of the mystical intelligences. Besides a literal sense, it possesses diverse places capable of triple construction, namely, allegorical, moral, and anagogical. It is allegory when through one fact another fact is indicated, according to what must be believed. We have a tropological or moral sense when, through what took place, we are given to understand something else, which must be done. We have an anagogical sense, a kind of leading upwards, when we are given to understand what should be sought after, namely, the eternal happiness of the saints. | Habet postremo ipsa Scriptura profunditatem, quae consistit in multiplicitate mysticarum intelligentiarum.$Nam praeter litteralem sensum habet in diversis locis exponi tripliciter, scilicet allegorice, moraliter et anagogice.$Est autem allegoria, quando per unum factum indicatur aliud factum, secundum quod credendum est.$Tropologia sive moralitas est* quando per id quod factum est, datur intelligi aliud, quod faciendum est.$Anagogia, quasi sursum ductio, est, quando datur intelligi illud quod desiderandum est, scilicet aeterna felicitas Beatorum. | Brv00c04n01 -|1167|- |
Hence this threefold meaning ought to exist in Scripture in addition to the literal meaning, because it satisfies the subject of Scripture, its reader or disciple, its origin, and finally its end. I say that it satisfies the subject because its doctrine deals with God and Christ, with the works of reparation and with what should be believed. The subject of Scripture, so far as it is a substance, is God, so far as it is virtue, is Christ, and so far as it is an operation, is the work of reparation. So far as it is all these things, Scripture is subject to belief. More over, God is three and one: one in essence and three in person. Hence Scripture, which is about God, has in the unity of its words a threefold meaning. The same is true of Christ. Since there is one Word, all things are said to have been accomplished through Him and reflect unto Him so that His wisdom is multiform and one. The works of reparation, though they are many, all have an aspect pointing to the oblation of Christ. What should be believed, as a thing believable, is reflected in many ways in accord with the different station of the believers. Because of its conformity to all that has been pointed out, Holy Scripture produces multiform meaning in one set of words. | Recte autem hic triplex sensus debet esse in Scriptura praeter intelligentiam litteralem: quia sic competit ipsius Scripturae subiecto, ipsius auditori seu discipulo, ipsius origini, ipsius etiam fini.$Subiecto, inquam, competit, quia ipsa est doctrina, quae est de Deo, de Christo, de operibus reparationis et de credibili. Subiectum enim illius quoad substantiam Deus est; quoad virtutem, Christus;$quoad operationem, reparationis opus; quoad omnia haec est ipsum credibile. Deus autem est trinus et unus: in essentia unus et in personis trinus. Ideo Scriptura, quae est de ipso, habet in unitate litterae triformitatem intelligentiae. -- Christos etiam cum sit unum Verbum, omnia, per ipsum facta dipuntur et in ipso relucent, ita quod eius sapientia est multiformis et una. --$Opera reparationis, cum sint multa, omnia ad Christi oblationem principalem habent aspectum. --$Credibile ut credibile diversimode relucet secundum diversum statum credentium. Ideo propter conformitatem ad omnia praemissa sacra Scriptura in una littera multiformem parit intelligentiam. | Brv00c04n02 -|1168|- |
This qualifies a hearer: namely, that no one is a suitable hearer unless he is humble, clean, faithful, and zealous. Hence under the bark of the evident meaning is hidden a mystical and profound meaning to repress one's pride so that by the profundity lying in the humility of the word, the proud are rebuffed, the unclean are repulsed, the deceitful are turned aside, and the careless are spurred on to the meaning of the mysteries. Because those hearing the doctrine of Scripture are not of one kind but may be of any kind, for it behooves all who want to be saved to know something of this doctrine, it follows that Scripture has a multiform meaning. Thus it may capture every intellect and may equally illumine and inflame every intellect striving diligently to understand it by the multiformity of its resplendence. | Competit etiam hoc auditori: quia nullus est conveniens eius auditor nisi humilis, mundus, fidelis et studiosus.$Ideo sub cortice litterae apertae occultatur mystica et profunda intelligentia ad comprimendum superbiam, ut ipsius profunditate in humilitate litterae latente et superbi comprimantur,$et imminuit repellantur, et fraudulenti declinetur, et negligentes excitentur ad intelligentiam mysteriorum. --$Et quia auditor istius doctrinae non est unius generis, sed cuiuslibet; omnes enim salvandos oportet aliqua de hac doctrina scire\l ";$ideo ipsa multiformem habet intelligentiam, ut sic omnem intellectum capiat, omni intellectui condescendat, omnem intellectum superexcedat et omnem intellectum sibi diligenter intendentem multitudine radiositatis suae illuminet pariter et accendat. | Brv00c04n03 -|1169|- |
Scripture satisfies the principle from which it comes because it is from God through Christ and the Holy Spirit speaking by the mouths of the prophets and the others who wrote the document. Because God speaks not only through words but also through deeds, as in Him to say is to do, and to do is to say, and further, because all things created, as effects of God, point to their cause, it follows that in Scripture the truths divinely handed down ought to be signified not only by words but also by deeds. Because Christ is a doctor though He was humble in flesh but mighty in His deity, it is suitable for Him and His doctrine to have a humility in speech with a profundity of meaning, so that, as Christ was wrapped in swaddling clothes, so the wisdom of God in the Scriptures is wrapped in certain humble figures. The Holy Spirit in many ways illuminated and made revelations in the hearts of the prophets. No intellect can lie hidden from Him, and He was sent to teach all truth. Thus it belongs to His teaching that in one speech many meanings are hidden. | Competit etiam principio, a quo est: quia est a Deo per Christum et Spiritum sanctum loquentem per ora Prophetarum et aliorum, qui hanc doctrinam scripserunt\l ".$Quoniam autem Deut non tantum loquitur per verba , verum etiam per facta, quia ipsius dicere facere est, et ipsius facere dicere; et omnia creata tanquam Dei effectus innuunt suam causam:$ideo iri Scriptura divinitus tradita non tantum debent significare verba, verum etiam facta. --$Christus etiam doctor, licet esset humilis in carne, altus tamen erat in deitate: ideo decebat ipsum et eius doctrinam habere humilitatem in sermone cum profunditate sententiae,$ut, sicut Christus fuit panniculis involutus\l ", ita sapientia Dei in Scriptura ligu-ris quibusdam humilibus involveretur. --$Spiritus etiam sanctus diversimode illustrabat et revelationes faciebat in cordibus Prophetarum; ipsum etiam nullus latere potest intellectus, et missus erat omnem docere veritatem\l ":$ideo competebat eius doctrinae, ut in uno sermone multiplices laterent intelligentiae. | Brv00c04n04 -|1170|- |
Yet Scripture is suited to its purpose because it was given so that through it man may be guided in knowing and doing things to enable him finally to obtain what should be desired. Because all creatures were made to serve man in his effort toward his home above, Scripture considers various species of creatures so that through them it may teach us the wisdom guiding us to things eternal. And because man is not guided to things eternal unless he knows the things to be known as the truth to be believed and performs the good to be performed as the good that ought to be done and directs his desires to seeing, to loving, and to enjoying God, Holy Scripture, given through the Holy Spirit, considers the book of creation by referring to the end with a triple meaning so that through the tropological sense we may have a list of things to be done energetically, through the allegorical sense we may have an indication of the things to be believed truly, , and through the anagogical sense a list of things to be sought out for our enjoyment. And all this so that, sanctified through powerful influences, illuminated through resplendent faith, and perfected through a most ardent charity, we may at last obtain the reward of eternal happiness. | Competit nihilominus ipsi fini: quia Scriptura data est, ut per ipsam dirigatur homo in cognoscendis et agendis, ut tandem perveniat ad optanda.$Et quia omnes creaturae ad hoc factae sunt, ut serviant homini tendenti ad supernam patriam\l "; ideo Scriptura assumit ipsarum creaturarum species diversas, ut sic per illas doceat nos sapientiam dirigentem nos ad aeterna.$Et quia homo non dirigitur ad aeterna, nisi cognitiva agnoscat verum credendum, et operativa faciat bonum operandum, et affectiva suspiret ad Deum videndum et amandum et perfruendum:$hinc est, quod Scriptura sacra, per Spiritum sanctum data, assumit librum creaturae, referendo in finem secundum triplicem modum intelligentiae ;$ut sic per tropologiam habeamus notitiam agendorum viriliter\l "; per allegoriam credendorum veraciter; per anagogiam desiderandorum delectabiliter;$ut sic purgati per virtuosam operationem, illuminati per radiosam fidem et perfecti per ardentissimam caritatem, perveniamus tandem ad bravium felicitatis aeternae. | Brv00c04n05 -|1171|- |
5. Mode of Proceeding in Holy Scripture | Brv00c05n00 -|1172|- | |
Hence in such a multiformity of wisdom as is contained in the length, breadth, height, and depth of Holy Scripture, there is one common mode of proceeding, the authentic as it were, and within this is the narrative mode, the instructive, the prohibitive, the hortatory, the commendatory, the threatening, the promising, the deprecative, and the laudatory. All these modes are resolved into one authentic mode and rightly so. | In tanta igitur multiformitate sapientiae, quae continetur in ipsius sacrae Scripturae latitudine, longitudine, altitudine et profundo, unus est communis modus procedendi authenticus,$videlicet intra quem continelur modiis narrativus, praeceptores, prohibitivus, exhortandis, praedicativus, comminatorius, promissivus, deprecator ius et laudativus.$Et omnes hi modi sub uno modo authentico reponuntur, et hoc quidem satis recte. | Brv00c05n01 -|1173|- |
Since this doctrine exists that we may become good and be saved and this in turn may not be accomplished merely through intellectual considerations but rather through inclinations of the will, divine Scripture ought to be propounded in such a way that we can be the more strengthened in our inclinations. Because our desire is better stimulated through examples than through arguments, better through promises than through reasonings, better through devotions than through definitions, Scripture ought not to have a mode based on definition, division, and integration, for the stimulation of certain powers of the reader in the manner of the other sciences, but ought to have modes proper to itself, following the various inclinations which propel the soul in diverse ways. And all this, so that if anyone is not moved through precepts and prohibitions, he may at least be moved by the examples narrated; if anyone is not moved by the examples, he may be moved by the benefits which are made plain to him; if anyone is unmoved by either of these, he may be moved by the wise admonitions, by the truthful promises, and by the terrible threats, so that thus at least he may be aroused to the worship and praise of God in whom he perceives the grace to guide him to virtuous acts. | Quia enim haec doctrina est, ut boni fiamuset salvemur; et hoc non fit per nudam considerationem, sed potius per inclinationem voluntatis: ideo Scriptura divina eo modo debuit tradi, quo modo magis possemus inclinari.$Et quia magis movetur affectus ad exempla quam ad argumenta, magis ad promissiones quam ad ratiocinationes, magis per devotiones quam per definitiones;$ideo Scriptura ista non debuit habere modum definitivum, divisivum et collectivum ad probandum passiones aliquas de subiecto ad modum aliarum scientiarum;$sed oportuit, quod haberet modos proprios, secundum varias inclinationes animorum diversimode animos inclinantes;$ut, si quis non movetur ad praecepta et prohibita, saltem moveatur per exempla narrata; si quis non per haec movetur, moveatur per beneficia sibi ostensa;$si quis nec per haec movetur, moveatur per monitiones sagaces, per promissiones veraces, per comminationes terribiles, ut sic saltem excitetur ad devotionem et tandem Dei, in qua percipiat gratiam, per quam dirigatur circa opera virtuosa. | Brv00c05n02 -|1174|- |
Because these modes of narration cannot follow the path of the certainty of reason since particular acts cannot be tested, it follows that, lest Scripture should vacillate in doubt and consequently convince us less forcefully, God provided Scripture with the certainty of authority in place of the certainty of reason, and this certainty of authority is great enough that it surpasses all the acuteness of human ability. The authority of one who can deceive or be deceived is not a certain authority; and, except God and the Holy Spirit, no one is ignorant that he can deceive and be deceived. Therefore it follows that, inasmuch as Holy Scripture should be perfectly authentic in its own proper way, it has been handed down not through human investigation but through divine revelation. | Quoniam igitur hi modi narrativi non possunt fieri per viam certitudinis rationum, quia particularia gesta probari non possunt;$ideo, ne Scriptura ista tanquam dubia vacillaret, ac per hoc minus moveret, loco certitudinis rationis providit Deus huic Scripturae certitudinem auctoritatis, quae adeo magna est, quod omnem perspicacitatem humani ingenii superexcellit.$Et quia non est certa auctoritas eius qui potest fallere vel falli; nullus autem est, qui falli non possit et fallere nesciat, nisi Deus et Spiritus sanctus:$hinc est, quod ad hoc, quod Scriptura sacra modo sibi debito esset perfecte authentica, non per humanam investigationem est tradita, sed per revelationem divinam. -- | Brv00c05n03 -|1175|- |
Hence nothing should be despised in Holy Scripture as useless, nothing rejected as false, nothing repudiated as wicked, because the Holy Spirit, its most perfect author, could speak nothing false, nothing superfluous, nothing too insignificant. "Heaven and earth shall pass: but My words (of Holy Scripture) shall not pass" until they are fulfilled. "Till heaven and earth pass, one jot or one tittle shall not pass of the law, till all be fulfilled," as the Savior has testified. "He therefore that shall break" the teaching of Scripture . . . "and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.” | Ideo nihil in ipsa contemnendum tanquam inutile, nihil respuendum tanquam falsum, nihil repudiandum tanquam iniquum, pro eo quod Spiritus sanctus, eius auctor perfectissimus, nihil potuit dicere falsum, nihil superfluum, nihil diminutum.$Et propterea caelum et terra transibunt, verba autem Scripturae sacrae non praeteribunt, quin impleantur. Donec enim caelum et terra transeat, iota unum Aut unus apex non praeteribit a Lege, donec omnia fiant, Salvatore testante.$Qui ergo solverit ea quae Scriptura docet, et docuerit sic homines, hic minimus vocabitur in regno caelorum; qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. | Brv00c05n04 -|1176|- |
6. Manner of Explaining Holy Scripture | Brv00c06n00 -|1177|- | |
As Scripture has a special mode of proceeding, it ought to be understood and explained in a special way according to its mode of proceeding. Since under one word Scripture can shield a multiplicity of meaning, the one who explains Scripture ought to bring the hidden meaning to light and to make manifest what is brought to light through other more evident scriptural passages. Thus, if I should explain that passage of the Psalms: "Take hold of arms and shield; and rise up to help me," and if I wish to explain what the divine arms are, I should say that they are its truth and good will. That this is so must be proven through other scriptural evidence, for it is written in another place: "Thou hast crowned us, as with a shield of Thy good will"; and again: "His truth shall encompass thee with a shield." No one can develop such a facility except by long practice in reading the text of the Bible and committing it to memory; otherwise he will never be able to be expert in the exposition of the Scriptures. Hence, just as he who declines to acquire the first elements out of which speech is constructed, will never be able to understand the meaning of spoken things or the right rules of construction, so he who spurns the letter of Holy Scripture will never rise to its spiritual meanings. | Quemadmodum autem Scriptura haec specialem habet modum procedendi, sic iuxta suum procedendi modum speciali suo modo debet intelligi et exponi.$Cum enim ipsa sub una littera multiplicem tegat intelligentiam, expositor debet abscondita producere in lucem et illam eductam manifestare per aliam Scripturam magis patentem: sicut si exponerem illud Psalmi:$Apprehende arma et scutum, et exsurge in adiutorium mihi, et velim explicare, quae sint arma divina; dicam, quod eius veritas et bona voluntas; et quod ita sit, probandum per Scripturam apertam.$Nam et scribitur alibi: Scuto bonae voluntatis tuae coronasti nos; et iterum: Scuto circumdabit te veritas eius. --$Ad quod non potest quis de facili pertingere, nisi per assuefactionem lectionis textum et litteram Bibliae commendet memoriae; alioquin iu expositione Scripturarum nunquam poterit esse potens.$Unde sicut qui dedignatur prima addiscere elementa, ex quibus dictio integratur, nunquam potest noscere nec dictionum significatum nec rectam legem constructionum;$sic qui litteram sacrae Scripturae spernit ad spirituales eius intelligentias nunquam assurget. | Brv00c06n01 -|1178|- |
The one who explains Scripture should recognize that not all the explanations are allegorical and that not all things need to be explained as mystical. For this purpose, we should note that Holy Scripture has four parts. In the first there is a literal treatment of earthly natures. In this manner Scripture handles our reparation as is apparent in the description of the formation of the world. In the second there is a treatment of the doings and wanderings of the people of Israel and in this way Scripture indicates the reparation of mankind. In the third part there is a treatment in plain words which express what is pertinent to our salvation with regard to faith or morals. The fourth part is that in which Scripture treats of the mystery of our salvation, partly in plain words and partly in enigmatic and obscure words. Hence Scripture does not have a uniform exposition in these various places. | Attendat autem expositor, quod non ubique requirenda est allegoria, nec omnia sunt mystice exponenda. Propter quod notandum est, quod Scriptura sacra quatuor habet partes.$Una est, in qua secundum litteram agit de mundanis naturis, et per illas significat reparationem nostram, sicut apparet in descriptione formationis mundi. --$Alia est, in qua agit de actibus et processibus illius populi Israelitici, et per illos significat reparationem generis humani. --$Tertia est, in qua nudis verbis significat et exprimit quae pertinent ad nostram salutem quantum ad fidem vel mores. --$Quarta est, in qua praenuntiat nostrae salutis mysterium, partim verbis nudis, partim aenigmaticis et obscuris. Et propterea Scriptura in his locis variis non est uniformiter exponenda. | Brv00c06n02 -|1179|- |
It behooves the one who is explaining to be guided in the exposition of Holy Scripture by the triple rule which can be drawn from the words of Augustine in the book De doctrina Christiana$The first rule is this: Wherever in Scripture the immediate meaning of the words points to matters of creation, or individual acts of human conversation, the very things designated by the words are first implied and then the mysteries of our reparation, and where the primary meaning of the words indicates faith or charity, no allegory should be sought.$The second rule is this: Where the words of Scripture designate matters of creation or of the practices of the people of Israel, one should inquire from another source in Scripture what the meaning may be, and finally he may elicit the meaning through words patently indicating a truth of faith or a rule of morals so that if it be said that sheep beget twins, it is clear that sheep there signifies man, and twins signifies a dual charity.$The third rule is this: Wherever a part of Scripture has a kind of literal and spiritual meaning, the one who is explaining ought to determine whether the attributed meaning serves a historical or a spiritual purpose, unless perchance it is incapable of serving either. If, however, it fits both, then there ought to be affirmation of its literal and spiritual meaning, but if only a single purpose is indicated, there should be only a spiritual interpretation: just as the statements that the sabbath of the law is perpetual, the priesthood is eternal, the possession of the land is eternal, and the rule of circumcision is eternal, all have reference to a spiritual meaning. | Debet autem expositor dirigi in expositione sacrae Scripturae secundum triplicem regulam, quae trahi potest de verbis beati Augustini in libro de Doctrina christiana. Prima est haec.$Ubicumque in hac Scriptura prima verborum significatio significat res creationis, sive singulares actus humanae conversationis, ibidem res significatae per verba primo significantur, deinde nostrae reparationis mysteria;$ubi vero prima significatio verborum exprimit fidem sive caritatem, ibi nulla est allegoria quaerenda. $Secunda regula est ista. Ubi verba huius Scripturae significant res creationis, aut conversationis populi Israelitici; ibi quaerat ex alio Scripturae loco, quid quaelibet res significet,$et deinde significationem suam eliciat per verba nude significantia fidei veritatem, vel morum etiam honestatem; utpote si dicatur:$Oves pariunt gemellos fetus\l ", ostendat, quod oves significant ibi homines, et geminus fetus geminam caritatem. $Tertia regula est ista.$Quando aliqua Scriptura habet aliquem intellectum litteralem et spiritualem, debet discutere expositor, utrum illa attributio conveniat historico, ali spirituali significato, si forte utrique non poterit convenire; si autem utrique competit,$tunc litteraliter et spiritualiter debet affirmari; si vero altero modo tantum, tunc spiritualiter solum debet intelligi:$sicut sabbatum Legis\l " esse perpetuum, sacerdotium aeternum, possessionem terrae aeternam, et pactum circumcisionis esse aeternum; quae omnia ad spirituale significatum referenda sunt. | Brv00c06n03 -|1180|- |
In order that a person may invade the forest of Holy Scripture with security in investigation and exposition, it is first necessary that he know the truth of Holy Scripture in explicit words, that is, that he ascertain how Scripture describes the beginning, progress, and consummation of the two groups: of those looking on themselves contrariwise, namely, of the good who humble themselves here that they may be eternally exalted in the future, and of the wicked who exalt themselves here that they may be eternally humbled. Hence Scripture treats of the whole universe as regards height and depth, first and last, and as regards an intermediate course under the form of a certain intelligible cross in terms of which the whole mechanism of the universe has to be described and in a certain way seen by the light of the mind. To understand this we must know the principle of things, God, the creation of those things, their fall, their redemption through the blood of Jesus Christ, their reformation through grace, their cure through the sacraments, and finally their retribution through punishment and eternal glory. | Ad hoc autem, quod per sacrarum Scripturarum silvam quis secure incidendo et exponendo incedat, opus est, ut prius noverit ipsius sacrae Scripturae veritatem per verba explicita, videlicet ut attendat,$quomodo Scriptura describat initium, progressum et consummationem duplicis corporis, quasi ex opposito se respicientem, bonorum scilicet, qui hic se humiliant,$ut exaltentur sempiternaliter in futuro, et malorum, qui hic se exaltant, ut aeternaliter deprimantur\l ".$Unde ipsa agit de toto universo quantum ad summum et imum, primum et ultimum, et quantum ad decursum intermedium, sub forma cuiusdam crucis intelligibilis, in qua describi habet et quodam modo videri lumine mentis tota machina universi;$ad quam quidem intelligendam oportet nosse rerum principium, Deum, ipsarum rerum creationem, lapsum, redemptionem per sanguinem Iesu Christi reformationem per gratiam, curationem per Sacramenta, et tandem retributionem per poenam et gloriam sempiternam. | Brv00c06n04 -|1181|- |
Because this doctrine has been handed down so diffusely in the writings of the saints and even of the doctors that it cannot be understood or comprehended for a long time by those willing to listen to Holy Scripture—and for this reason even the new theologians frequently distort Holy Scripture into an uncertain, disordered and almost obscure forest—and upon the request of my associates that from my poor knowledge I say something briefly in a summo about the truths of theology, and won by their prayers, I have consented to set down a kind of compendium in which I do not deal with all things summarily, but treat briefly of certain things that it is more important to know, including at the same time such explanation for their understanding as may come to mind at the moment. | Et quia haec doctrina tam in scriptis Sanctorum quam etiam doctorum sic diffuse tradita est, ut ab accedentibus ad Scripturam sacram audiendam non possit per longa tempora videri nec audiri --$propter quod etiam novi theologi frequenter ipsam Scripturam sacram exhorrent tanquam incertam et inordinatam et tanquam quandam silvam opacam --$rogatus a sociis, ut de paupercula scientior nostra aliquid breve in summa dicerem de veritate theologiae, eorumque precibus devictus, assensi breviloquii quoddam facere, in quo summatim non omnia,$sed aliqua magis opportuna ad tenendum breviter tangerentur, addens simul cum hoc rationem aliquam ad intelligendum, secundum quod occurrebat pro tempore. | Brv00c06n05 -|1182|- |
Because theology is discourse about God and about the first principle, and because that science and most noble doctrine resolves all in God as in the first and supreme principle, it follows that in the assignment of reasons in all matters contained in this entire little tract, I have tried to undertake my reasoning from the first principle, that thus I might show that the truth of Holy Scripture is by God, from God, in accord with God, and because of God, so that this science may deservedly appear to be a single and orderly science and not undeservedly be named theology. If, therefore, anything imperfect, obscure, superfluous, or not quite correct is there, it may be due to faulty workmanship, the brevity of time, and the poverty of knowledge; if there is anything correct, honor and glory should be referred to God alone.$In order that what follows may be made more clear, I have taken the trouble to set down the particular chapter headings to aid the memory and clarify the understanding of what is said. The work is divided into seven parts and seventy-two chapters.$The end of the prologue. | Quia vero theologia sermo est de Deo et de primo principio, utpote quia ipsa tanquam scientia et doctrina altissima omnia resolvit in Deum tanquam in principium primum et summum: ideo in assignatione rationum in omnibus,$quae in hoc toto opusculo vel tractatui continentur, conatus sum rationem sumere a primo principio, ut sic ostenderem, veritatem sacrae Scripturae esse a Deo, de Deo, secundum Deum et propter Deum,$ut merito ista scientia appareat una esse et ordinata et theologia non immerito nuncupata. --$Si quid igitur imperfectum, vel obscurum, vel superfluum, vel minus rectum ibi fuerit, venia occupationi et brevitati temporis et pau-perculae scientiae concedatur; si quid vero rectum, soli Deo honor et gloria referatur.$Ut autem sequentia clarius elucescat, titulos particulares capitulorum praemittere curavi, ad faciliorem memoriam et lucidiorem contuitum dicendorum, quae septem pactionibus et septuaginta duobus capitulis distinguuntur. $expilicit prologus. | Brv00c06n06 -|1183|- |
Trinity of God | Brv01c00n00 -|1184|- | |
III. A Summary of the Seven Topics with Which Theology Deals | Brv01c01n00 -|1185|- | |
At the outset, we must understand that sacred doctrine, namely, theology, deals principally with the first principle, namely, God triune and one, and discusses in the main seven topics: first, the Trinity of God; second, the creation of the world; third, the corruption of sin; fourth, the incarnation of the Word; fifth, the grace of the Holy Spirit; sixth, the sacramental remedy; and seventh, the state of the final judgment. | In principio intelligendum est, quod sacra doctrina, videlicet theologia, quae principaliter agit de primo principio, scilicet de Deo trino et uno, de septem agit in universo, scilicet primo de Trinitate Dei;$secundo, de creatura mundi;$tertio, de corruptela peccati;$quarto, de incarnatione Verbi;$quinto, de gratia Spiritus sancti;$sexto, de medicina sacramentali,$et septimo, de statu finalis iudicii. | Brv01c01n01 -|1186|- |
The explanation of this truth is as follows: Because Sacred Scripture or theology is a study giving an idea of the first beginning adequate enough for the state of the wayfarer, and this is according to what is necessary for salvation, and because God is not only the beginning of things and the exemplar operative in the act of creation, but also restorative in the redemption and perfective in retribution, theology treats of God the Creator, of the act of creation and of the creature. And also, because the rational creature who is in a certain sense the end of all, did not persist in good, but because of its fall needed to be restored, it follows that theology deals with the corruption of sin, the physician, the state of health, and the remedy, and finally with the completed healing which will be in glory after the wicked have been hurled to their punishment. Finally, it follows that theology alone is a perfect science because it begins from the beginning, which is the first principle, and continues to the very end, namely, the everlasting reward. It begins with the highest, which is Almighty God, Creator of all, and extends to the very lowest, which is infernal punishment. | Ratio autem\l " huius veritatis haec est: quia, cum sacra Scriptura sive theologia sit scientia dans sufficientem notitiam de primo principio secundum statum viae, secundum quod est necessarium ad salutem;$et Deus non tantum sit rerum principium et exemplar effectivum in creatione, sed etiam refectionum in redemptione et perfectivum in retributione : ideo non tantum agit de Deo creatore, sed etiam de creatione et creatura.$Et quia creatura rationalis, quae est quodam modo finis omnium, non stetit, sed suo casu indiguit reparari; ideo agit de corruptela peccati, medico, sanitate et medicina et tandem de curatione perfecta, quae erit in gloria, impiis proiectis in poenam. --$Et ideo ipsa sola est scientia perfecta, quia incipit a primo, quod est primum principium, et pervenit ad ultimum, quod est praemium aeternum;$incipit a summo, quod est Deus altissimus, creator omnium, et pervenit ad infimum, quod est infernale supplicium. | Brv01c01n02 -|1187|- |
Theology alone is perfect wisdom because it starts from the highest cause as the beginning of things caused, beyond where philosophical knowledge ceases, and proceeds through this cause in its role as the remedy of sinners and leads back to it as the reward of the deserving ones and the culmination of desires. In this knowledge there is perfect taste, life, and salvation of souls, and consequently the desire of all Christians should be inflamed to its attainment. | Ipsa etiam sola est sapientia perfecta, quae incipit a causa summa, ut est principium causatorum, ubi terminatur cognitio philosophica\l "; et transit per eam, ut est remedium peccatorum; et reducit in eam, ut est praemium meritorum et finis desideriorum.$Et in hac cognitione est sapor\l " perfectus, vita et salus animarum; et ideo ad eam addiscendam inflammari debet desiderium omnium Christianorum. | Brv01c01n03 -|1188|- |
From all these statements, it is evident that, although theology treats of many and varied topics, it is a united science whose subject is God as He from whom all things have existence, Christ as He through whom all things are, the work of reparation as that toward which all things are directed, the singular bond of charity by which heavenly and earthly things are joined as that about which all things are united, the credible in so far as it is credible as that about which all things are contained in the canonical books, the credible in so far as it is intelligible as that about which all things are contained in the expository books. All this is in accord with Augustine, who says in the De utilitate credenti:"What we believe, we owe to authority; what we understand, we owe to reason." | Ex his patet, quod licet theologia sit de tot et tam variis, est tamen scientia una, cuius subiectum, ut a quo omnia, est Deus;$ut per quod omnia, Christus; ut ad quod omnia, opus reparationis; ut circa quod omnia, unicum caritatis vinculum, quo caelestia et terrestria connectuntur; ut de quo omnia in libris canonicis comprehensa, credibile ut credibile;$ut de quo omnia in libris expositorum, credibile lit intelligibile, secundum Augustinum, de Utilitate credendi\l ", quia « quod credimus, debemus auctoritati, quod intelligimus, rationi». | Brv01c01n04 -|1189|- |
IV. Trinity | Brv01c02n00 -|1696|- | |
A. Trinity of Persons, Unity of Essence | Brv01c02n00 -|1190|- | |
We must therefore give consideration to three aspects of the Trinity of God, namely, how the unity of substance and nature is at the same time compatible first with the plurality of persons, second with the plurality of apparitions, and third with the plurality of appropriations. | Primo igitur de Trinitate Dei tria consideranda sunt, scilicet qualiter unitas substantiae et naturae' simul stet cum pluralitate personarum; secundo, qualiter cum pluralitate apparitionum; tertio, qualiter cum pluralitate appropriatorum. | Brv01c02n01 -|1191|- |
Faith directs that we hold this about the plurality of persons: in the unity of nature there are three persons, the Father, the Son, and the Holy Spirit. Of these the first proceeds from nothing, the second from the first alone through generation, and the third from the first and second by spira- tion or procession. Thus the Trinity of the persons does not exclude from the divine essence perfect unity, simplicity, immensity, eternity, immutability, necessity, and even primacy, but rather the more includes perfect fecundity, love, liberality, equality, interrelationship, likeness, and inseparability. All these things true faith understands to be present in the Most Blessed Trinity. | De pluralitate igitur personarum in unitate naturae hoc dictat recta fides esse tenendum, scilicet quod in uni late naturae sunt tres personae, Pater et Filius et Spiritus sanctus,$quarum prima a nulla est, secunda a sola prima per generationem, tertia a prima et secunda per spirationem sive processionem;$ita quod trinitas personarum non excludit ab essentia divina summam unitatem, simplicitatem, immensitatem, aeternitatem, incommutabilitatem, necessitatem ei etiam primitatem;$quin potius includit summam fecunditatem, caritatem, liberalitatem, aequalitatem, germanitatem, conformitatem et inseparabilitatem; quae omnia sana fides intelligit esse in beatissima Trinitate\l ". | Brv01c02n02 -|1192|- |
The explanation of this truth is: Faith, since it is the beginning of the cultivation of God and the foundation of "that doctrine which is according to godliness," directs that a person's thought about God should be in the highest and best manner. However, a person's thought would not be in the best manner if he did not believe that God is able to communicate Himself in the best way. A person would not be thinking in the most virtuous manner if he believed that God was able but unwilling to do so. Hence that one may think in the best and most virtuous manner, faith says that God communicates Himself in the best manner by eternally having a loved one and another beloved of these two, and hence God is one and triune. | Ratio autem huius veritatis haec est: quia fides, cum sit principium cultus Dei et fundamentum eius quae secundum pietatem est doctrinae\l ", dictat, de Deo esse sentiendum altissime et piissime.$Non autem sentiret altissime, si non crederet, quod Deus posset se summe communicare; non sentiret piissime, si crederet, quod posset et nollet;$et ideo, ut altissime et piissime sentiat, dicit, Deum se summe communicare, aeternaliter habendo dilectum et condilectum, ac per hoc Deum unum et trinum. | Brv01c02n03 -|1193|- |
To this tenet of faith, in so far as it directs one to think of God in a most virtuous manner, the whole of Sacred Scripture, which is said to be the doctrine in accord with godliness, bears testimony, for it declares that God is known to have an offspring whom He supremely loves—the Word coequal with Himself—whom "from all eternity He begat and in whom He has disposed of all things," B through whom He has brought forth all and governs all, through whom made flesh, God out of His great goodness redeemed man by the most precious blood of the Word and fed him after he was redeemed. It also says that through Him at the end of the world, by conferring the greatest mercy, He will deliver man from all misery so that through Christ we are all chosen sons of the Almighty Father in whom there will be the consummation of all faithfulness, both on the part of God toward us and vice versa. | Huic autem fidei, in quantum dictat, de Deo piissime sentiendum esse, attestatur tota sacra Scriptura, quae dicitur doctrina secundum pietatem:$quia Deum fatetur habere prolem, quam summe diligit, Verbum sibi coaequale, quod « ab aeterno genuit, in quo cuncta disposuit\l "»; per quod cuncta produxit et gubernat;$per quod etiam carnem factum pro summa benignitate hominem redemit pretiosissimo eius sanguine redemptumque cibavit; per quod etiam in fine mundi, summam misericordiam imperando, ab omni miseria liberabit,$ut per Christum omnes electi sint filii summi Patris, in quo erit omnis pietatis consummatio et Dei ad nos, et e converso. | Brv01c02n04 -|1194|- |
In so far as faith directs what we should think of God in the highest manner, not only does Holy Scripture bear testimony but also all creation. On diis point, Augustine says in the fifteenth book of De Trinitate in the fourth chapter: "Nor does the authority of the divine books alone state that God exists, but everything which surrounds us and with which we are connected, the very universal nature of beings proclaims that they have a vastly superior Creator who gave us a mind and a natural reasoning power by means of which we judge that living objects are to be preferred to inanimate objects, things endowed with sensation to non-sentient things, intelligent creatures to non-intelligent, things immortal to things mortal, things possessing potency to things impotent, things righteous to things unjust, things well formed to things shapeless, good to evil, things incorruptible to things corruptible, things immutable to things mutable, the invisible to the visible, the incorporeal to the corporeal, the happy to the miserable. Through this process, since without hesitation we place the Creator before all things created, it behooves us to admit that He exists in the best manner, knows and understands all, to admit that He is incapable of death, corruption, or change, that He has no body, but is a spirit, most omnipotent, most righteous, most beautiful, the best, and the happiest." Behold in these twelve are included the most noble qualities of the divine essence. But afterward, as Augustine himself shows, these twelve qualities are reduced to three, namely, eternity, wisdom, and beatitude, and these three to one, namely, wisdom. In wisdom are included the generating mind, the generated Word, and the love joining both, and faith directs that the Blessed Trinity consists of these. Since the highest wisdom posits the Trinity, it posits also nonetheless all the above-mentioned most noble qualities, namely, unity, simplicity, and all the others that follow. It follows of necessity, then, that the noble qualities mentioned above in the divine essence are simultaneous with the Most Blessed Trinity. | In quantum autem fides dictat, de Deo sentiendum altissime, non tantum attestatur ei sacra Scriptura , verum etiam omnis creatura, iuxta quod dicit Augustinus decimo quinto de Trinitate, capitulo quarto\l ":$« Neque enim divinorum librorum tantummodo auctoritas praedicat, esse Deum, sed omnis quae nos circumstat, ad quam nos etiam pertinemus, universa ipsa rerum natura Proclamat, se habere praestantissimum Conditorem,$qui nobis mentem rationemque naturalem dedit, qua viventia non viventibus, sensu praedita non sentientibus, intelligentia non intelligentibus, immortalia mortalibus, impotentibus potentia, iniustis iusta, speciosa deformibus, bona malis,$incorruptibilia corruptibilibus, immutabilia mutabilibus, invisibilia visibilibus, incorporalia corporalibus, beata miseris praeferenda iudicamus.$Ac per hoc, quoniam rebus creatis Creatorem sine dubitatione praeponimus, oportet, ut eum et summe vivere et cuncta sentire atque intelligere, et mori et corrumpi mutarique non posse,$nec corpus esse, sed spiritum omnipotentissimum, iustissimum, speciosissimam, optimum beatissimumque fateamur».-- Ecce, in his duodecim includuntur altissimae nobilitates divini esse.$Sed post, ut ipse ostendit\l ", haec duodecim reducuntur ad tria, scilicet aeternitatem, sapientiam et beatitudinem; et haec tria ad unum, scilicet ad sapientiam, in qua includuntur mens generans,$Verbum proles et amor nectens utrumque, in quibus fides dictat beatissimam consistere Trinitatem.$Et quoniam summa sapientia ponit Trinitatem, ponit etiam nihilominus omnes prius habitas nobilissimas conditiones, videlicet unitatem, simplicitatem et ceteras consequentes;$necesse est, omnes praedictas nobilitates divini esse simul stare cum beatissima Trinitate. | Brv01c02n05 -|1195|- |
1. Understanding of This Belief | Brv01c03n00 -|1196|- | |
For an understanding of this belief, sacred doctrine teaches that in the divine persons there are two emanations, three hypostases, four relations, and five notions but there are only three personal properties. | Ad istius autem fidei intelligentiam sanam docet doctrina sacra, quod in divinis sunt duae emanationes, tres hypostases, quatuor relationes, quinque notiones, et ex his tantum tres proprietates personales . | Brv01c03n01 -|1197|- |
The reason for understanding the foresaid is this: Because the first and the highest beginning by the very fact that it is first is the simplest and by the very fact that it is the highest is the most perfect, it follows that it communicates itself in a most perfect manner because it is most perfect; it is completely indivisible by the very fact that it is most simple; and consequently without violation of the unity of nature, there are modes of emanating perfectly. The modes of emanating perfectly are only two, namely, by the mode of the nature and of the will. The first is a generation and the second is spiration or procession, and these modes of emanation are present in the Trinity. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum et summum principium, hoc ipso quod primum, sit simplicissimum; hoc ipso quod summum, sit perfectissimum:$ideo perfectissime se communicat, quia perfectissimum; et indivisionem omnimodam servat, hoc ipso quod simplicissimum: et ideo, salva unitate naturae, sunt ibi modi emanandi perfecte.$Modi autem emanandi perfecte sunt duo tantum, scilicet per modum naturae et voluntatis. Primus est generatio, secundus spiratio sive processio, et ideo hi sunt ibi. | Brv01c03n02 -|1198|- |
And because from two substance-producing emanations it is necessary that two hypostases emanate; it is likewise necessary to posit that the first hypostasis does not emanate from another—lest there be an infinite series. Hence there are three hypostases in the Trinity. | Et quia duabus emanationibus substantificis necesse est emanare duas hypostases, necesse est etiam ponere, hypostasim primo producentem ab alio\l " non emanare, ne sit in infinitum abire: ideo sunt ibi tres hypostases. | Brv01c03n03 -|1199|- |
And because to any given emanation there is a double associated relation, there are four relations, namely, paternity, sonship, spiration, and procession. | Et quia cuilibet emanationi respondet duplex habitudo relativa, ideo sunt ibi quatuor relationes, scilicet paternitas, filiatio, spiratio et processio. | Brv01c03n04 -|1200|- |
Because by these relations the divine hypostases are made known to us, and in addition that hypostasis is made known which is the first basis of an existence from the very beginning, for it is not produced—and this is its very excellence—it follows that there are five notions, namely, the four relations indicated above, together with innascibility. | Qui vero per has habitudines innotescunt nobis divinae hypostases; et praeter hoc etiam hypostasis illa, iiv qua est prima ratio principiandi, innotescit, quia non producitur -- nam hoc est nobilitatis in ipsa --$ideo quinque sunt notiones, scilicet quatuor relationes praedictae cum innascibilitate. | Brv01c03n05 -|1201|- |
And because any given one of the persons has a single property by which He is chiefly made known to us, there consequently are only three personal properties which are expressed properly and principally by these names: Father, Son, and Holy Spirit. | Et quia quaelibet personarum unam habet proprietatem, per quam principaliter innotescit; ideo tres tantum sunt proprietates personales, quae his nominibus exprimuntur proprie et principaliter, scilicet Pater et Filius et Spiritus sanctus. | Brv01c03n06 -|1202|- |
Since it is proper to the Father that He be without birth and ungenerated, He is the beginning without a beginning and therefore He is the Father. Innascibility designates Him in a negative manner, and as a consequence it designates Him by the mode of position, because innascibility in the Father posits the source of fullness. The beginning without a beginning designates Him by the mode of position in a negative manner. Being the Father designates Him by the mode of position and relation, properly, completely, and determinately. | Cum enim proprium sit Patris esse innascibilem sive ingenitum, esse principium non de principio et esse Patrem; innascibilitas notificat ipsum per modum negationis, licet ex consequenti per modum positionis, quia innascibilitas in Patre ponit fontalem plenitudinem; principium non de principio, per modum positionis cum negatione; esse Patrem, per modum positionis et habitudinis, proprie, complete et determinate\l ". | Brv01c03n07 -|1203|- |
Similarly since the Son is the Image, the Word, and the Son, Image designates that Person as the expressed similitude, the Word as the expressive similitude, and Son as the hypostatic similitude; or in other words, Image designates the Son as the conformed similitude, the Word as the intellectual similitude, and the Son as the similitude of the same nature. | Similiter, cum Filius sit imago, verbum et filius; imago nominat illam personam ut similitudinem expressam; verbum, ut similitudinem expressivam; filius, ut similitudinem hypostaticam; rursus imago, ut similitudinem conformem; verbum, ut similitudinem intellectualem; filius, ut similitudinem connaturalem\l ". | Brv01c03n08 -|1204|- |
In the same way, since it is proper to the Holy Spirit to be the gift, the nexus or love of both and also the Holy Spirit, the gift designates Him as a voluntary gift, the love or nexus as a voluntary and especial gift, and the Holy Spirit designates Him as a voluntary, especial, and hypostatic gift. Hence it is that by these three names, Father, Son, and Holy Spirit, the personal properties of the three persons are implied. These truths we must grasp to understand the belief in the Trinity. | Per hunc modum, cum proprium sit Spiritus sancti esse donum, esse nexum seu caritatem amborum, esse etiam Spiritum sanctum; donum nominat ipsum ut datum voluntarium; caritas sive nexus, ut datum voluntarium et praecipuum; Spiritus sanctus, ut datum voluntarium, praecipuum et hypostaticum . -- Hinc est, quod per haec tria nomina, quae sunt Pater et Filius et Spiritus sanctus, trium personarum proprietates personales insinuantur. -- Haec igitur tenenda sunt ad fidei Trinitatis intelligentiam sanam. | Brv01c03n09 -|1591|- |
2. Catholic Expression of This Belief | Brv01c04n00 -|1592|- | |
As to the catholic expression of this belief, we must hold, according to the writings of the holy doctors, that in the divine persons there are: two modes of predicating, namely, the modes of substance and of relation; three modes of sup- positing, namely, the modes of essence, of person, and of hypostasis; four modes of indicating substance, namely, by the name of essence, of substance, of person, and of hypostasis; five ways of speaking, namely, who [quis], how [qui], which [quae], what [quod] and whereby [quo]; and three modes of differentiation, namely, according to the different mode of existence, according to the different mode of behavior, and according to the different mode of comprehension. | Ad istius etiam fidei expressionem catholicam tenendum est secundum sanctorum Doctorum documenta, quod in divinis sunt duo modi praedicandi, scilicet per modum substantiae et relationis; tres modi supponendi, scilicet essentiae, personae et notionis; quatuor modi significandi substantiam, scilicet nomine essentiae, substantiae, personae et hypostasis; quinque modi dicendi, scilicet quis, qui, quae, quod et quid; et tres modi differendi, scilicet secundum diligentem modum existendi, secundum differentem modum se habendi et secundum differentem modum intelligendi\l ". | Brv01c04n01 -|1593|- |
The reason for understanding the foresaid is this: Since the first beginning is the most perfect and at the same time the most simple, all things possessing perfection are properly and truly said of it; hence all things having imperfection are not postulated of it, or if they are, are used by assimilation to human nature or by a process of transferring. Since there are ten predicaments (namely, substance, quantity, relation, quality, activity, passivity, place, time, position, and habit), and since the last five are properly directed to corporeal or mutable things, it follows that they are not attributed to God except in a transferred and figurative manner. The other five categories are truly attributed to God so far as they bespeak His completion and yet do not argue against the divine simplicity. All the above-mentioned categories, therefore, are that very thing about which they are predicated, and thus by a comparison with the subject in which they inhere, are all said to go over into that substance. But relation is excepted since it has a double comparison, namely, as to the subject in which it is and as to the end toward which it tends. In the first mode, it goes over lest it should give cause for a composition; in the second mode it remains that it may make a distinction. Hence it follows that "substance contains the unity, and relations make the Trinity manifold," and therefore only these two modes of predicating differences remain. And about these, the rule is given: that those modes which are stated according to substance are said about all, singly, at the same time, and individually; those which are spoken according to relation either are not spoken of all, or if they are spoken of most, are spoken plurally, as related, distinct, like, equal, all because of an intrinsic relation. Yet the term "Trinity" includes both. | Ratio praedictorum haec est: quia, cum primum principium sit perfectissimum simul et simplicissimum, omnia, quae perfectionis sunt, de ipso dicuntur proprie et vere; quae autem imperfectionis sunt aut non dicuntur, aut si dicuntur, secundum assumtionem humanae naturae dicuntur, vel translative. Cum igitur decem sint praedicamenta, scilicet substantia, quantitas, relatio, qualitas, actio, passio, ubi, quando, situs et habere*; quinque ultima proprie spectant ad corporalia seu mutabilia ; ideo non attribuuntur Deo nisi transsumtivo modo et figuratio. Alia vero quinque praecedentia Deo attribuuntur, secundum id quod completionem dicunt, ita tamen, quod divinam simplicitatem non impediunt. Omnia ergo haec praedicamenta sunt id ipsum, quod est illud, de quo praedicantur; et ita per comparationem ad subiectum, in quo sunt, omnia dicuntur transire in substantiam, relatione tamen excepta; quae, cum duplicem habeat comparationem, scilicet ut ad subiectum in quo, et ut ad terminum ad quem, primo modo transit, ne faciat compositionem, secundo modo manet, ut faciat distinctionem. Et hinc est, quod «substantia continet unitatem, et relatio multiplicat trinitatem\l "»; et ideo manent ibi hi tantum duo modi praedicandi differentes. -- De quibus Uilis datur regula, quod quae dicuntur secundum substantiam de omnibus dicuntur et singillatim et simul et singulariter; quae vero secundum relationem aut non de omnibus dicuntur, aut si de pluribus, pluraliter, ut relati, distincti, similes, aequales, propter relationem intrinsecam. Nomen autem trinitatis comprehendit utrumque. | Brv01c04n02 -|1594|- |
Since many relations are capable of existence in one person, just as many persons exist in one nature, the distinction between notions does not imply a diversity of the person, and a distinction between persons does not imply a diversity of nature. On that account, not all that belongs to the essence belongs to the notion or the person, and conversely. Hence it is that there are three ways of supporting and in this regard this rule is usually given: when essence is supposited, neither notion nor person is supposited, and when notion is suppos- ited, neither essence nor person is supposited, and when person is supposited, neither essence nor notion is supposited as is plain from examples. | Et quoniam plures possunt esse relationes in una persona \ sicut sunt plures personae in una natura; ideo distinctio in notione non infert diversificationem personae, nec distinctio personae purificationem naturae. Et propterea non quidquid convenit essentiae convenit notionis vel personae, nec e converso. Et hinc est, quod sunt ibi tres modi supponendi; de quibus (alis consuevit dari regula: supposita essentia, non supponitur notio nec persona; et supposita notione y non supponitur essentia nec persona; et supposita persona, non supponitur essentia nec notio, sicut patet per exempla. | Brv01c04n03 -|1595|- |
And because there is a true distinction in the things supposited of substance though one essence remains, it is necessary that the substance be signified in a manifold manner, namely, as communicable and incommunicable. As communicable, by the mode of the abstract through the term essence, and by the mode of the concrete through the term substance; as incommunicable either as distinguishable by the term hypostasis, or as distinct by the term person. Or also as distinct as regards quality and hence an hypostasis, or as distinct remarkably or perfectly and hence a person. Examples of these four are found in creation: humanity, man, some man, and Peter; the first bespeaks the essence, the second the substance, the third the hypostasis, and the fourth the person. | Et quoniam vera distinctio est in suppositis substantiae , manente essentia una; ideo necesse est, ibi multipliciter significari substantiam, scilicet ut communicabilem et incommunicabilem. Ut communicabilem, per modum abstractionis per nomen essentiae, et per modum concretionis per nomen substantiae; ut incommunicabilem vero, vel ut distinguibilem per nomen hypostasis, vel ut distinctam per nomen personae. -- Vel aliter, scilicet ut distinctam qualitercumque, et sic hypostasis; vel notabiliter et perfecte, et sic persona. -- Exempla horum quatuor sunt in creatura: humanitas, homo, aliquis homo, Petrus; primum essentiam, secundum substantiam, tertium hypostasim, et quartum personam dicit. | Brv01c04n04 -|1596|- |
And because in the person who is distinguished we ought not only to consider him who is distinguished, but also the one from whom he is distinguished, and this is the property or notion, it follows necessarily that in the divine persons there are five modes of speaking in an equal manner and of inquiring, namely, who [quis] by reason of the person, how [qui] by reason of the hypostasis, because it bespeaks a thing indistinctly supposited of the substance, which [quae] by reason of the notion, what [quod] by reason of the substance, what [quid] or whereby [quo] by reason of the essence. | Et quia in persona, quae distinguitur, non solum est considerare eum qui distinguitur, sed etiam illud quo distinguitur; et hoc est proprietas sive notio: ideo necesse est, quod in divinis sint quinque modi dicendi pariter et quaerendi, scilicet quis, ratione personae; qui,, ratione hypostasis, quia dicit suppositum substantiae indistincte; quae, ratione notionis; quod, ratione substantiae; quid sixequo, ratione essentiae. | Brv01c04n05 -|1597|- |
Because all these modes take their roots in the unity of essence, for whatever is in God is God Himself one and only, it follows that these modes do not posit a difference in essence or in existence. And there are only three modes of differentiation, namely, according to the modes of existence or emanation, as one person differs from another person; according to the modes of behavior as person and essence differ (because one person is compared to the other and hence is distinguished, though the essence is not compared to the other and hence is not distinguished); according to the modes of understanding, just as one substantial property differs from another, as goodness from wisdom. The first difference is greater, and this can be found in the divine persons for it is in the things supposited, so that one is not spoken about the other. The second difference is lesser because it is in the attributes, for, though one can be said about the other, as the person is about the essence, nevertheless something is said about one which is not said about the other, as: the person is distinguished and compared, the essence is not. The third difference is the least because it is in the connotations. Although one is said about the other alternately and the same thing can be said about both, nevertheless the same thing is not connoted of both and by the same thing it is not intended that both be understood. From the first mode of differentiating arises the plurality of persons, from the second mode the plurality of the substantial and relative predications, and from the third mode the plurality of the essential properties and notions, either from eternity or in time, either properly or by assimilation, either commonly or appropriately. Examples of these statements are clear. In understanding these truths, light is thrown on what we should think and how we should speak about the Trinity of the divine persons. | Et quoniam omnes hi modi in unitate essentiae radicantur, quia quidquid est in Deo est ipse Deus unus et solus; ideo non ponunt ibi differentiam, nec secundum essentiam nec secundum esse. Et propterea sunt ibi tantum tres modi differendi, scilicet secundum modos essendi sive emanandi, sicut differt persona a persona; secundum modos se habendi, sicut differt persona et essentia -- quia una persona ad alteram refertur, et ideo distinguitur, essentia vero non refertur ad alteram, et ideo non distinguitur -- secundum modos etiam intelligendi, sicut differt una proprietas substantialis ab altera, ut bonitas et sapientia. -- Prima differentia est maior, quae possit reperiri in divinis; est enim in suppositis, ita quod unum non dicitur de altero. -- Secunda differentia est minor, quia est in attributis; licet enim unum possit dici de alio, ut persona de essentia, aliquid tamen dicitur de uno, quod non de altero, ut: persona distinguitur et refertur, essentia vero non. -- Tertia vero differentia est minima, quia est in connotatos. Licet enim unum de altero dicatur ad invicem, et idem possit dici de utrisque; non tamen idem connotatur utrobique, nec per idem intelligi datur utrumque. -- Ex primo modo differendi oritur pluralitas personarum; ex secundo modo pluralitas praedicationum substantialium et relativarum; ex tertio pluralitas proprietatum essentialium et notionum, sive ab aeterno, sive ex tempore; sive proprie, sive transsumtive; sive communiter, sive appropriate . Dictorum exempla manifesta sunt. -- His intellectis, salis claret, et quid sentiendum, et qualiter loquendum sit de summa trinitate divinarum personarum. | Brv01c04n06 -|1598|- |
B. Unity Of The Divine Nature | Brv01c05n00 -|1697|- | |
1. Multiformity of Apparitions | Brv01c05n00 -|1599|- | |
In the second place, divine doctrine teaches that we should hold this in regard to the plurality of apparitions: that although God is infinite, invisible, and unchangeable, nevertheless He dwells particularly in holy men, He appeared to patriarchs and prophets, He descended from heaven, He even sent the Son and the Holy Spirit for the salvation of the human race. Although in God there are the undivided nature, virtue, and operation of the Trinity, yet the sending or apparition of one person is not the sending or apparition of the other. Although there is in the Trinity the greatest equality, nevertheless it is the function of the Father alone to send and not to be sent. The Holy Spirit is only sent with regard to the divine persons, unless perchance the Holy Spirit be said to send man. The Son, however, sends or is sent, as can be gathered from the Scriptures. | Secundo autem de pluralitate apparitionum docet divina doctrina hoc esse tenendum, quod cum Deus sit incircumscriptibilis, invisibilis et incommutabilis ; nihilominus tamen habitat specialiter in sanctis viris, apparuit Patriarchis et Prophetis, descenr dil de caelis, misit etiam Filium et Spiritum sanctum ad salutem humani generis. -- Et licet in Deo sint indivisa natura, virtus et operatio Trinitatis; missio tamen vel apparitio unius personae non est missio vel apparitio alterius. Licet etiam sit ibi summa aequalitas, solius tamen Patris est mittere et non mitti Spiritus sancti est tantummodo mitti respectu divinarum personarum, nisi forte dicatur mittere hominem assumtum; Filii autem est mittere et mitti, sicut ex Scripturis potest colligi. | Brv01c05n01 -|1600|- |
The reason for understanding the foresaid is this: Although the first principle is immense and infinite, incorporeal and invisible, eternal and immutable, yet it is the principle of things spiritual and corporeal, natural and by way of grace, and hence it is also the principle of all things mutable, sensible, and finite, through which it makes itself known and manifest, though in itself it is immutable, non-sensible, and infinite. However, God makes Himself manifest and known in general by the universality of the effects emanating from Himself, in which He is said to exist by essence, power, and presence because He extends Himself to all things created. He makes Himself specially known by other effects which lead to Him in particular and because of these effects He is said to dwell in, to appear, to descend, to be sent, and to send. To dwell in bespeaks a spiritual effect with an acceptance on the part of another just as it is the effect of grace to cause grace which is Godlike and to lead back to God and to make God possess us and be possessed by us and through this to dwell in us. Because the effect of grace is common to all persons, it follows that one person does not dwell in someone without another and hence at the same time the whole Trinity. | Intelligentia autem et ratio praedictorum haec est: quia, licet primum principium sit immensum et incircumscriptibile, sit incorporeum et invisibile, sit aeternum et incommutabile; principium tamen est rerum spiritualium et corporalium, naturalium et gratuitarum, ac per hoc rerum etiam mutabilium, sensibilium et circumscriptarum, per quas, licet ipse sit immutabilis, insensibilis, incircumscriptibilis\l ", se ipsum reddit manifestum et notum. Reddit autem se manifestum et notum generaliter per universitatem suorum effectuum ab ipso emanantium, in quibus dicitur esse per essentiam, potentiam et praesentiam, quod se extendit ad omnia creata. -- Reddit etiam se specialiter notum per aliquos effectus, qui in ipsum specialiter ducunt, ratione quorum dicitur habitare, apparere, descendere, mitti et mittere. -- Habitare namque dicit effectum spiritualem cum acceptatione, sicut est effectus gratiae gratum facientis, quae est deiformis et in Deum reducit et Deum facit nos habere, et haberi a nobis, ac per hoc et inhabitare in nobis. Et quia gratiae effectus communis est omnibus personis; ideo una persona non inhabitat sine alia, immo simul tota Trinitas. | Brv01c05n02 -|1601|- |
To appear bespeaks a sensible effect with an expressed significance, as the Holy Spirit has appeared as a dove. And because, as the divine persons have been distinguished, so they are able to be signified separately both by symbols and by names, it follows that any one of the persons is able to appear by Himself and the apparition can be suitable to all, either taken together or singly. Hence, when the Holy Spirit is said to have appeared as fiery tongues and as a dove, this is not because of a new bond or a particular effect, but because of the union existing between the one symbolized and the symbol which is imputed to Him in particular both as to mode and as to origin. | Apparere vero dicit effectum sensibilem cum expressa significatione, sicut Spiritus sanctus apparuit in columba. Et quoniam, sicut personae divinae distinctae sunt, sic distincte significari possunt et signis et nominibus; ideo quaelibet persona potest per se apparere, et apparitio potest omnibus competere, sive insimul, sive cuilibet per se. Unde quod Spiritus sanctus dicitur in linguis igneis et in columba apparuisse, hoc non est propter novum vinculum, vel eiectum specialem; sed propter unionem, quae est inter signatum et signum sibi specialiter et modo et origine deputatum. | Brv01c05n03 -|1602|- |
To descend refers to one of the two above effects as just beginning. God is always present in heaven with the most blessed angels because in them He always dwells and appears. However, in sinners on earth He is in a way absent as regards both grace and knowledge. It follows that when He begins to appear or dwell in, He who is present in heaven and as it were absent from us, comes to be present on earth. Hence, though He is not changed in Himself, nevertheless He is said to descend on us. | Descendere autem dicit utrumlibet effectuum praedictorum cum inchoatione. Deus enim beatissimus Angelis semper est praesens in caelis, quia in eis semper inhabitat et apparet. Peccatoribus autem in terris est modo ut absens et quantum ad gratiam et quantum ad notitiam; et ideo, cum incipit apparere vel inhabitare, de praesente caelis et quasi absente nobis fit praesens terris: et ideo, licet in se non mutetur, nobis tamen descendere dicitur. | Brv01c05n04 -|1603|- |
To be sent bespeaks the effects mentioned above coupled with eternal production. For the Father sends the Son when, by making Him present to us through knowledge or grace, He makes it known that the Son proceeds from Him [the Father]. And because the Father proceeds from no one, it follows that He is never said to be sent. Because the Son both produces and is produced, He sends and is sent. Because the Holy Spirit is eternally produced, but does not produce except in time, it is properly said of Him that He is sent, but it is not within His province to send except in regard to creatures. Hence it is apparent that the following are not proper to Him and need explanation, namely, that the Holy Spirit sends Himself, that the Holy Spirit sends the Son, that the Son sends Himself, except that it be understood that He was born of the Virgin. It is plain, then, why to send and to be sent are not applied to all persons: because, though it bespeaks an effect in the creature, it expresses an intrinsic relation such that to send bespeaks an authority, to be sent bespeaks subordination by reason of the eternal procession achieved from within. | Mitti vero dicit effectus praedictos cum aeterna productione. Tunc enim Pater mittit Filium, quando, faciendo eum nobis praesentem per notitiam vel gratiam, insinuat, quod ab ipso procedit. Et quia Pater a nullo procedit, ideo nusquam dicitur mitti. Quia vero Filius et producit et producitur, ideo mittit et mittitur. Quia vero Spiritus sanctus aeternaliter producitur, sed non producit nisi ex tempore; ideo ipsius est proprie mitti, mittere vero non competit sibi nisi respectu creaturae. -- Ex quo apparet, quod hae sunt impropriae et exponendae: Spiritus sanctus mittit se; Spiritus sanctus mittit Filium; Filius mittit se ipsum, nisi intelligatur: in quantum est de Virgine natus. -- Patet etiam, quare mittere et mitti non competit omnibus: quia, licet dicat effectum in creatura, dicit tamen relationem intrinsecam, ita quod mittere dicit auctoritatem, mitti subauctoritatem, ratione productionis aeternae interius importatae. | Brv01c05n05 -|1604|- |
2. Multiplicity of Appropriations | Brv01c06n00 -|1605|- | |
In the third place, Holy Scripture directs that we should hold this in regard to the plurality of the appropriations: that, though all essential things are found in all the persons equally and without distinction, nevertheless unity is said to be appropriate to the Father, truth to the Son, and goodness to the Holy Spirit. Besides this, the second series of appropriations of Hilary is recognized, namely, "eternity in the Father, form in the Image, and utility in the Gift." Besides these a third series of appropriations is recognized, namely, in the Father the reason of beginning, in the Son the reason of operation, and in the Holy Spirit the reason of finality. Besides these a fourth is recognized, namely, omnipotence in the Father, omniscience in the Son, and will or benevolence in the Holy Spirit. These, however, are said to be appropriated, not because they are proper although they always are common to all the persons, but because they lead to the understanding and knowledge of what is proper, namely, of the three persons. | Tertio vero de pluralitate appropriatorum hoc docet sacra Scriptura esse tenendum, quod licet omnia essentialia omnibus personis aequaliter et indifferenter conveniant; tamen Patri dicitur appropriari unitas, Filio veritas, Spiritui sancto bonitas. -- Et iuxta hanc sumitur secunda appropriatio Hilarii, scilicet « aeternitas in Patre, species in Imagine, usus in Munere ». -- Iuxta hanc sumitur tertia, scilicet in Patre ratio principiandi, in Filio ratio exemplandi, in Spiritu sancto ratio finiendi. -- Et iuxta hanc sumitur quarta, scilicet omnipotentia Patri, omniscientia Filio, voluntas seu benevolentia Spiritui sancto. -- Haec autem dicuntur appropriari, non quia flant propria, cum semper sint communia; sed quia ducunt ad intelligentiam et notitiam propriorum, videlicet trium personarum. | Brv01c06n01 -|1606|- |
The reason for understanding the foresaid is this: Because the principle is most noble and most perfect, the qualities of being most noble and most general are disclosed in Him in the highest degree. These however are the one, the true, and the good, which are not associated with the being's supposita but rather with its principle. One signifies a being as drawn together, and this obtains by the indivisibility of itself in itself. Being is true according as it is knowable, and this obtains by the inseparability of itself from its proper form. Being is good according as it is communicable, and this obtains by the inseparability of itself from its proper functioning. And because this triple undividedness follows an order for understanding so that what is true presupposes what is one, and what is good presupposes what is one and true, it follows that these qualities are attributed to the first principle in the highest degree because they are perfect and general and they are appropriate to the three persons because they are in order. It follows that the height of what is one belongs to the Father, who is the origin of the persons. The height of what is true belongs to the Son, who is from the Father as the Word. The height of what is good belongs to the Holy Spirit, who springs from both as the love and the gift. | Intelligentia autem et ratio praedictorum haec est. Quia enim primum principium est nobilissimum et perfectissimum, ideo conditiones entis nobilissimae et generalissimae in eo reperiuntur in summo. Hae autem sunt unum, verum, bonum, quae non contrahunt ens secundum supposita, sed secundum rationem. Nam unum nominat ens ut connumerabile, et hoc habet per indivisionem sui in se; verum, secundum quod cognoscibile, et hoc habet per indivisionem sui a propria specie; bonum, secundum quod communicabile, et hoc habet per indivisionem sui a propria operatione Et quia haec triplex indivisio se habet secundum ordinem quantum ad rationem intelligendi, ita quod verum praesupponit unum, et bonum praesupponit unum et verum: hinc est, quod haec attribuuntur primo principio in summo, quia perfecta et generalia; et appropriantur tribus personis, quia ordinata; et ideo summe unum Patri , qui est origo personarum; summe verum Filio, qui est a Patre ut verbum; summe bonum Spiritui sancto, qui est ab utroque ut amor et donum. | Brv01c06n02 -|1607|- |
And because the height of what is one is the height of what is first, for it is free from all inception, and because the height of what is true is the height of what is equal and beautiful, and because the height of what is good is the height of what is useful and profitable, there arises Hilary's second appropriation, which is: eternity in the Father, because He did not have a beginning, but is entirely the first; form in the Image, that is in the Word, because He is the height of beauty; utility in the gift, that is in the Holy Spirit, because He is the height of what is profitable and useful. Augustine explains this in other words: "in the Father, unity; in the Son, equality; in the Holy Spirit, the concord of unity and equality." | Et quia summe unum est summe primum, quia caret omni inceptione; et quia summe verum est summe aequale et pulcrum; et quia summe bonum est summe utile et proficuum: hinc oritur secunda appropriatio Hilarii, quae est aeternitas in Patre, quia non habet initium, sed est omnino primum; species in Imagine, id est in Verbo, quia summe pulcrum; usus in Munere, id est in Spiritu sancto, quia summe proficuum et communicativum. Quod per alia verba sic insinuat Augustinus\l ": «In Patre unitas, in Filio aequalitas, in Spiritu sancto unitatis aequalitatisque concordia ». | Brv01c06n03 -|1608|- |
Again, because the height of what is one and first contains the reason for the beginning and the origin, and the height of what is beautiful and splendid contains the reason for imitation and reflection; and the height of what is profitable and good contains the reason for finality, for "the good and the end are the same," there arises the third appropriation: of efficiency to the Father, of exemplarity to the Son, and of finality to the Holy Spirit. | Rursus, quia summe unum et primum tenet rationem principiandi et originandi; summe pulcrum et speciosum tenet rationem exprimendi et exem-plandi; summe proficuum et bonum tenet rationali finiendi, quia «bonum et finis idem»: hinc oritur tertia ratio appropriandi efficientiam Patri, exemplaritatem Filio, finalitatem Spiritui sancto. | Brv01c06n04 -|1609|- |
Furthermore, because from the first and highest principle flows all power, and from the first and highest exemplar comes all knowledge, and to the final end all wishing tends, it is necessary that the first principle be most omnipotent, most omniscient, and most benevolent. The first and the highest unity turning back upon itself by a complete and perfect reflection is the most omnipotent, the wisest truth, and the most benevolent goodness. These are appropriate because they imply an order. Will gives the foundation for knowledge, and will and knowledge imply power and strength because "the power to know is a certain power." $This explains what the appropriations are, to whom they apply, and for what reason they exist. Nevertheless, power, wisdom, and will are most especially those appropriations in which the highest Trinity is praised in the Scriptures. Hence we should say something briefly and summarily about these. | Rursus, quia a primo et summo principio fluit omne posse, a primo et summo exemplari omne scire, ad summum finem tendit omne velle; ideo necesse est, primum esse omnipotentissimum, omni-sapientissimum et benevolentissimum. Unitas autem prima et summa, rediens supra se ipsam reditione completa et perfecta, est omnipotentissima, sic et veritas sapientissima, et bonitas benevolentissima; et haec appropriantur, quia ordinem insinuant. Voluntas enim dat praeintelligere cognitionem, et voluntas et cognitio praesupponunt potentiam et virtutem, quia « posse scire est aliquid posse\l " ». $Ex his apparet, quae sint appropriata et quibus et qua de causa. Haec tamen ultima, scilicet potentia, sapientia et voluntas, sunt potissime illa, ex quibus in Scripturis laudatur Trinitas summa. Et ideo de his aliquid dicendum est breviter et summatim. | Brv01c06n05 -|1610|- |
C. Omnipotence of God | Brv01c07n00 -|1611|- | |
We should hold these truths about the omnipotence of God according to Holy Scripture: that God is omnipotent in such a way that there are not attributed to Him any culpable acts such as lying and evil wishes, nor acts liable to punishment, such as fearing and sorrowing, nor corporeal or material acts, such as sleeping or walking except perhaps by simile, nor unsuitable acts, such as being able to make Himself greater or being able to make another God equal to Himself or infinite in act and similar things, because as Anselm says: "Whatever is unsuitable even in the least degree is impossible with God." Although this unsuitability is not possible, yet He is truly, properly, and perfectly omnipotent. | De omnipotentia Dei secundum doctrinam sacram haec tenenda sunt; quod Deus est omnipotens, ita tamen, quod ei non attribuuntur actus culpabiles, utpote mentiri et male velle; nec actus poenales, ut metuere et dolere; nec actus corporales sive materiales, ut dormire et ambulare, nisi forte transsumtive; nec actus inconvenientes, ut posse facere maiorem se, vel alium Deum sibi aequalem, vel infinitum actu, et consimilia: «quia, ut dicit Anselmus, quodlibet inconveniens, etiam minimum, apud Deum est impossibile». Licet autem haec non possit, est tamen omnipotens vere, proprie et perfecte. | Brv01c07n01 -|1612|- |
The reason for understanding the foresaid is this: Because the first principle is the power of powers which is simple power, the quantitative designation added to it has reference to the power to do certain things, and this is called simple power. Those things exist which proceed from a complete and ordered power. I say, however, that that power is complete which is not capable of a deficiency, of submission, or of need. Power is lacking in the act of sinning, it submits in suffering, it includes a need in corporeal actions. The divine power, because it is the highest and most perfect power, does not spring from nothing, nor is it under the power of another, nor does it need someone else. Hence it is incapable of culpability, penalty, or materiality, and this is so because an omnipotent power is a complete power. | Intelligentia autem et ratio praedictorum haec est: quia primum principium est potens potentia, quae est potentia simpliciter; et ideo distributio addita ei\l " distribuit pro his quae posse est posse simpliciter. Haec autem sunt, quae egrediuntur a potentia completa et ordinata. -- Potentiam autem completam dico, quae non potest deficere nec potest succumbere nec potest indigere. Potentia autem in peccando deficit, in patiendo succumbit, in corporalibus actionibus indigentiam includit. Divina vero potentia, quia potentia summa et perfectissima, ideo nec est de nihilo nec est sub aliquo nec eget aliquo alio, ac per hoc nec culpabilia nec poenalia nec materialia potest; et hoc, quia omnipotens est potentia completa. | Brv01c07n02 -|1613|- |
Power may be spoken of as ordered in a triple sense: according to act, according to aptitude on the part of the creature, and according to aptitude on the part of the uncreated power alone. What is possible with regard to power in the first way, is not only possible but also actual; what is possible in the second way and not in the first is possible simply, though not actually; what is possible in the third way, but not in the first or second, is possible for God but is impossible for the creature. What is not possible according to any of the ways mentioned above, as is the case with that which is directly repugnant to order as regards the primordial and eternal causes and reasons, is impossible simply, as, for instance, that God should make something infinite in act or that He should cause something to exist and not exist at the same time, that He should make that which has happened not to have happened, and other things such as these, for their possibility is contrary to the order and completeness of the divine power. Thus it is clear what the divine power embraces and also what ought to be said to be possible simply and what impossible simply and that the impossibility of doing certain things is compatible with true omnipotence. | Potentiam autem ordinatam contingit tripliciter dici: vel\l " secundum actum, vel secundum aptitudinem ex parte creaturae, vel secundum aptitudinem ex parte solius virtutis increatae. Quod possibile est potentiae primo modo dictae est non tantum possibile, sed etiam actuale; quod secundo modo et non primo, est possibile simpliciter, licet non actuale; quod autem tertio modo, non primo vel secundo, est possibile Deo, sed impossibile creaturae. Quod autem nullo praedictorum modorum est possibile, sicut illud quod directe repugnat ordini secundum rationes et causas primordiales et aeternas, simpliciter est impossibile: sicut quod Deus faciat aliquod actu infinitum, quod simul faciat aliquid esse et nullo modo esse, quod faciat id quod fuit, non fuisse, et cetera talia; quae posse est contra ordinem et complementum divinae potentiae. -- Ex his patet, respectu quorum est divina potentia; patet etiam, quae debent dici simpliciter possibilia, et quae simpliciter impossibilia, et quod aliquorum impossibilitas simul stet cum vera omnipotentia. | Brv01c07n03 -|1614|- |
D. Wisdom, Predestination, and Foreknowledge of God | Brv01c08n00 -|1615|- | |
With regard to the wisdom of God, we must hold these truths, namely, that divine wisdom itself most easily comprehends all things good and evil, past, present, and future, actual and possible, and in this way things incomprehensible to us and infinite. Yet this comprehension is such that the divine wisdom is in no way diversified in itself, though it gives rise to diverse names. In so far as it is capable of knowing all things possible, divine wisdom is called knowledge or cognition, in so far as it is capable of knowing all the things which happen in the universe, it is called vision, in so far as it is capable of knowing all that has a good existence, it is called approbation, in so far as it is capable of knowing those things which are in the future, it is called foreknowledge and prevision, in so far as it is capable of knowing those things which ought to be done by God Himself, it is called disposition, in so far as it is capable of knowing what things ought to be rewarded, it is called predestination, in so far as it is truly capable of knowing those things which ought to be damned, it is called reprobation. | De sapientia vero Dei haec tenenda sunt, scilicet quod ipsa divina sapientia limpidissime cognoscit omnia bona et mala, praeterita, praesentia et futura, actualia et possibilia, ac per hoc incomprehensibilia nobis et infinita; ita tamen, quod ipsa in se nullo modo diversificatur, licet diversa nomina sortiatur. ---In quantum enim est cognoscitiva omnium possibilium, dicitur scientia sive cognitio; in quantum est cognoscitiva omnium, quae in universo fiunt, dicitur visio; in quantum est cognoscitiva omnium, quae bene fiunt, dicitur approbatio; in quantum est cognoscitiva eorum quae futura sunt, dicitur praescientia sive praevisio; in quantum est cognoscitiva eorum quae ab ipso Deo fienda sunt, dicitur dispositio: in quantum est cognoscitiva eorum quae praemianda sunt, dicitur praedestinatio; in quantum vero est cognoscitiva eorum quae damnanda sunt, dicitur reprobati. | Brv01c08n01 -|1616|- |
Because this wisdom is not only capable of knowing but also is the reason for being able to know, it follows that in so far as it is the reason for knowing all things known it is called light, in so far as it is the reason for knowing things seen and approved it is called a mirror, in so far as it is the reason for knowing things beforehand and their disposition it is called the exemplar, in so far as it is the reason for knowing things predestined and reprobated it is called the book of life. Hence He is the book of life in respect to things returning, the exemplar in respect to things going forth, and the mirror in respect to things happening, and the light in respect to all of these. Idea, word, art, and reason look to Him as exemplar: idea according to the act of viewing beforehand, word according to the act of proposing, art according to the act of accomplishing, reason according to the act of completing, because it adds the purposiveness of an end. Though all these things are truly one in God, one often is taken for another. | Et quia ipsa non tantum est cognoscitiva, sed est etiam ratio cognoscendi; ideo, in quantum est ratio cognoscendi omnia cognita, dicitur lux; in quantum est ratio cognoscendi visa et approbata, dicitur speculum; in quantum est ratio cognoscendi praevisa et disposita, dicitur exemplar; in quantum vero est ratio cognoscendi praedestinata et reprobata, dicitur liber vitae. -- Est igitur liber vitae respectu rerum, ut redeuntem; exemplar, ut exeuntium; speculum, ut euntium; lux vero respectu omnium. -- Ad exemplar autem spectat Mea, verbum, ars et ratio: idea, secundum actum praevidendi; verbum, secundum actum proponendi; ars, secundum actum prosequendi; ratio, secundum actum perficiendi, quia superaddit intentionem finis. -- Quia vero haec omnia unum sunt in Deo, ideo unum frequenter accipitur pro alio. | Brv01c08n02 -|1617|- |
Though divine wisdom by reason of the diversity of things known and connoted goes under many names, yet it is not diversified in its intrinsic principle. The divine wisdom knows contingent things infallibly, mutable things immutably, future things presently, temporal things eternally, dependent things independently, created things uncreatedly, and things other than itself it knows in itself and through itself. And since it knows contingent things infallibly, liberty and change- ableness of the will are compatible with predestination and foreknowledge. | Et licet divina sapientia ratione diversitatis scitorum et connotatorum diversa sortiatur vocabula, non tamen diversificatur secundum rationem intrinsecam. Cognoscit enim contingentia infallibiliter, mutabilia immutabiliter, futura praesentialiter, temporalia aeternaliter, dependentia independenter, creata increato, alia a se in se et per se\l ". -- Et cum infallibiliter contingentia cognoscat, simul stat libertas et vertibilitas voluntatis cum praedestinatione et praescientia. | Brv01c08n03 -|1618|- |
The reason for understanding the foresaid is this: Because the first principle, by the very fact that it is first and highest, has cognition which is at the same time most simple and most perfect since, being most perfect, it knows all things most distinctly under all the conditions that things have or can have, and because it knows future things to be future and present things to be present and good things to be approved and evil things to be reprobated, it follows that a diverse list of terms is used as has been explained above. | Intelligentia autem et ratio praedictorum haec est: quoniam primum principium, hoc ipso quod primum et summum, cognitionem habet simul simplicissimam et perfectissimam: quia perfectissimam, ideo cognoscit omnia\l " distinctissime sub omnibus conditionibus, quas res habent vel habere possunt; et propterea futura scit esse futura, et praesentia praesentia; et bona scit approbanda, et mala reprobanda: hinc est , quod diversa sortitur vocabula, secundum quod dictum est supra. | Brv01c08n04 -|1619|- |
But because the perfection of wisdom is compatible with$the height of simplicity, the first principle knows all things other than itself in itself and through itself. From this it follows secondly that it knows created things uncreatedly, thirdly that it knows dependent things independently, fourthly that it knows temporal things eternally, fifthly that it knows future things presently, sixthly that it knows mutable things immutably, and seventhly that it knows contingent things infallibly. | Sed quia simul stat perfectio sapientiae cum summa simplicitate, hinc est, quod omnia alia a se cognoscit in se et per se; ex quo sequitur secundum, quod creata cognoscit increate; ex quo sequitur tertium, quod dependentia cognoscit independen-ter; ex quo oritur quartum, quod temporalia cognoscit aeternaliter; ex quo quintum, quod futura cognoscit praesentialiter; ex quo sextum, quod mutabilia cognoscit immutabiliter; ex quo septimum , quod contingentia cognoscit infallibiliter. | Brv01c08n05 -|1620|- |
Thus contingent things, remaining contingent, are objects of divine wisdom infallibly, both those contingent things that are subject to nature and those that are dependent on the freedom of the human will. Thus he who wishes to understand how the freedom of the created will is compatible with the infallibility of the eternal predestination, must proceed by going from the last step through those seven steps back to the first, which is that the first principle most perfectly knows all things in itself because it is the most certain truth. From this fact other statements made above are infallibly deduced by reasoning. | Et ita contingentia, manentia contingentia, sunt divinae sapientiae prorsus infallibilia, tam in contingentibus, quae subiacent naturae, quam libertati voluntatis humanae. -- Unde qui vult hoc verum\l " intelligere, quomodo simul stet libertas voluntatis creatae cum infallibilitate praedestinationis aeternae, resolvendo ab hoc ultimo procedat per illos septem gradus usque ad primum, quod primum principium perfectissime cognoscit omnia per se ipsum, quod est verum certissimum; ex quo cetera praedicta ratiocinando infallibiliter concluduntur. | Brv01c08n06 -|1621|- |
Just as the certitude of the divine knowledge is compatible with the contingency of the things known because the divine wisdom is both most simple and most perfect, so the unity of divine knowledge is compatible with the multiformity of conceptions and ideas arising from the same cause. Because the divine knowledge is most perfect, it knows very clearly things universal and singular and represents all those things most clearly and perfectly; hence the divine knowledge is said to have conceptions and ideas of singular things and also to have the most perfectly expressed similitudes of things. Because the divine knowledge is most simple, all these similitudes are one in His knowledge. Hence, just as God by one power produced all in time according to the manifold integrity of things, so by one truth He expressed all things eternally. And just as the all-powerful active operation as regards the thing is one in the most high God though the production of things is said to be more by reason of the plurality of the products, so the truth of the one act of intelligence in God is one although we speak of more similitudes, ideas, and concepts by reason of the plurality of the things represented, either as existing or as future or as possible. However, these concepts or ideas, though they are one truth and light and essence, are nevertheless said to be one concept or idea. Concept or idea is spoken of in regard to something outside the thing, taken from the point of view of the basis for understanding. Idea designates a representation of a thing known, which idea in reality holds existence through God, though as to the basis of understanding, it seems to bespeak something on the part of the thing known. | Sicut autem divinae cognitionis certitudo simul stat cum contingentia rerum cognitarum, quia simul est simplicissima et perfectissima divina sapientia; sic unitas simul stat cum multiformitate rationum et idearum ex eadem causa. Quia enim perfectissima est, ideo distinctissime cognoscit universa et singula et illa omnia distinctissime et perfectissime repraesentat; et ideo singulorum dicitur habere rationes et ideas tanquam rerum similitudines perfectissime expressivae. -- Quia vero simplicissima est, ideo omnes similitudines illae sunt unum in ipsa. Unde sicut Deus una virtute omnia producit ex tempore secundum omnimodam rerum integritatem, sic una veritateomnia exprimit sempiternaliter. Et sicut una est in Deo altissimo, omnipotente operatio activa secundum rem, dicuntur tamen plures rerum productiones ratione pluralitatis productorum; sic ulla est veritas unius actus intelligentiae in Deo; dicuntur tamen plures similitudines, ideae et rationes ratione pluralitatis ideatorum vel existentium, vel futurorum, vel possibilium. Hae autem rationes vel ideae, licet sint una veritas et lux et essentia\l ", non tamen dicuntur esse una ratio vel idea. Ratio enim vel idea dicitur ut ad alterum secundum rationem intelligendi. Nominat enim similitudinem cogniti, quae realiter tenet se ex parte Dei, licet secundum rationem intelligendi dicere videatur aliquid ex parte ideati. | Brv01c08n07 -|1622|- |
If we seek a simile in creation, it must be said that this is proper to the exemplar because, as has been said, it is simple, infinite, and most perfect. Knowing this beforehand, other things consequently become known. Because that exemplar is most simple and most perfect, it is pure act; because it is infinite and immense, it is outside all genus. Hence it is that the exemplar which is one in existence can be a similitude expressive of many things. | Si autem huius simile in creatura requiratur, dicendum, quod hoc est illius exemplaris proprium; quia., sicut dictum est, simul est simplex et infinitum et perfectissimum, quo praeintellecto, cetera consequenter innotescunt. Quia enim exemplar illud est simplicissimum et perfectissimum, ideo actus purus; quia vero infinitum et immensum, ideo extra omne genus\l ". Et hinc est, quod existens unum, potest esse similitudo expressiva multorum. | Brv01c08n08 -|1623|- |
1. Will and Providence of God | Brv01c09n00 -|1624|- | |
We must hold these truths about the will of God: that it is so correct that it cannot in any way be turned aside, that it is so efficient that it cannot be impeded in any way, that it is such a unity that it has multiformity only by the way it is signified. | De voluntate autem Dei haec tenenda sunt, quod ipsa sic est recta, ut nullo modo possit obliquae; sic est efficax, ut nullo modo possit impediri; sic est una, ut tamen multiformiter habeat significari. | Brv01c09n01 -|1625|- |
The divine will which is the will of His good pleasure [beneplaciti] is designated by the will of the sign according to the five different terms: precept, prohibition, counsel, fulfillment, and permission, and whatever takes place in the universe is disposed by the will of His pleasure. "The will of God is the first and highest cause of all species and motions. Nothing happens visibly or sensibly in that fullest and most immense state of all creation, which is not ordered or permitted by the interior, invisible, and intelligent court of the highest Commander, following the ineffable justice of rewards and punishments, graces and retributions." | Significatur enim divina voluntas, quae est voluntas beneplaciti, per voluntatem signi secundum quinque differentias signorum, quae sunt praeceptio, prohibitio, consilium, impletio et permissio; secundum quae disponuntur a voluntate beneplaciti quaecumque in universo fiunt. « Est enim voluntas Dei prima et summa causa omnium specierum ac motionum. Nihil enim fit visibiliter et sensibiliter in ista totius creaturae amplissima quadam immensaque republica, quod non de interiore invisibili atque intelligibili aula summi Imperatoris aut iubeatur, aut permittatur, secundum ineffabilem iustitiam praemiorum atque poenarum, gratiarum et retributionum ». | Brv01c09n02 -|1626|- |
And because that will, governed by reason, is called providence, all things that happen in the universe are done and governed by divine providence, which is thoroughly beyond reprehension because it lays down no precept, no prohibition, no counsel, except according to justice; it does nothing except for good, it allows nothing contrary to justice. | Et quia ista voluntas, ratione regulata, dicitur providentia; hinc est, quod omnia, quae in universo fiunt, aguntur et reguntur divina providentia, quae per omnia est irreprehensibilis, quia nihil nisi iuste praecipit, prohibet, vel consulit; nihil agit nisi bene, nihil permittit iniuste. | Brv01c09n03 -|1627|- |
The reason for understanding the foresaid is this: The first principle, since it is the height of what is noble, both possesses a will and possesses this will in the most noble manner. Since the will of itself bespeaks that which causes a rule of correctness and an efficiency in operation to be present in beings acting with choice, it is necessary that the will of God be most correct and efficacious. Hence it is most correct because in God will and truth are the same, and it is most efficacious because in God will and strength or power are the same. And because the divine will cannot be devoid of truth, it is correct and the rule of correctness. Because the divine will can in no way lack power, it is not only efficacious but the font and source of all efficacy so that nothing can be brought about without it, nothing can be done contrary to it, and there is nothing by which it can be impeded. | Intelligentia autem et ratio praedictorum haec est. Primum principium, cum sit summe nobile, et voluntatem habet et nobili modo habet. Cum igitur voluntas de se dicat illud, secundum quod in agentibus a proposito \l " attenditur regula rectitudinis et efficacia operationis; necesse est, quod voluntas in Deo sit rectissima et efficacissima: ideo rectissima, quia idem est in Deo voluntas et veritas; ideo efficacissima, quia idem prorsus in Deo est voluntas et virtus sive potestas. -- Et quia non potest divina voluntas carere veritate, ideo non tantum est recta, verum etiam regula rectitudinis. Quia vero nullo modo potest carere virtute, ideo non tantum est efficax, verum etiam fons et origo totius efficaciae; ita ut nihil sine illa possit effici, nihil contra illam possit fieri, nihil etiam sit, a quo valeat impediri. | Brv01c09n04 -|1628|- |
Because the divine will is most upright, no one can be upright unless he is conformed to it; yet no one is able to be conformed to it unless that will is made known to him; therefore the divine will needs to be revealed to us as the rule of rectitude. There is, however, a certain rectitude of necessity, and this lies in doing good necessarily by declining evil; and there is a certain one of perfection, and this lies in giving something more than is due. According to this is made known to us by a triple sign, namely, precept, prohibition, and counsel, which designates the divine pleasure as accepting what is just because it is done in accord with the divine precept, declined according to the divine prohibition, and fulfilled according to the divine counsel. These signs are indeed infallible signs of the divine will in so far as it is the rule of rectitude. | Et quia rectissima est, nullus potest esse rectus, nisi conformetur ei\l "; nullus autem potest ei conformari, nisi voluntas illa innotescat sibi: oportuit ergo, voluntatem divinam ut regulam rectitudinis notificari nobis. Rectitudo autem quaedam est necessitatis, et haec est in faciendo bonum necessarium et declinando malum\l "; quaedam est perfectionis, et haec est in supererogando ultra debitum; et secundum hoc innotescit nobis per triplex signum, scilicet praeceptionem, prohibitionem et consilium; quod quidem significat divinum beneplacitum acceptare tanquam iustum; quod fit secundum divinum praeceptum, quod declinatur secundum divinam prohibitionem et adimpletur secundum divinum consilium. Signa vero haec infallibilia signa sunt divinae voluntatis, ut est regula rectitudinis. | Brv01c09n05 -|1629|- |
Furthermore, because the divine will is most efficacious, no one can do anything at all except by its functioning and cooperation; no one is able to fall or sin unless the divine will has justly abandoned him. Accordingly there are two signs, namely, fulfillment which is the sign of the will as efficient, and permission which is the sign of the will justly abandoning men. The divine will justly abandons because it is just that it should so manage things which it has caused to exist that it should not infringe upon the laws which it has set up, but should so cooperate "with things which it has created that it may allow their own motives to drive them." Hence if it allows the free choice which is capable of turning to both good and evil to fall from the law of nature into evil, it does not permit this to happen unjustly. | Rursus, quia efficacissima est, nullo motio po-test aliquis aliquid efficere, nisi ipsa operante: et coefficiente; nullus deficere vv I peccare potest, nisi ipsa iuste deserente\l ". Et .secundum hoc duo sunt eius signa, scilicet impletio, quod est signum voluntatis ut efficientis; et permissio, quod est signum voluntatis iuste deserentis. Iuste autem deserit, quia iustum est, ut sic administret res, quas condidit, ut non infringat leges, quas indidit; et sic cooperetur « rebus, quas creavit, ut eas agere proprios motus sinat»: et ideo, si liberum arbitrium ad utrumque vertibile de lege naturae in malum dimittat cadere, hoc non permittit nisi iuste. | Brv01c09n06 -|1630|- |
Furthermore, if by grace He assists and sustains, He does no one an injury. It follows that He does act neither unjustly nor wholly on the exigency of merits because merits do not suffice in this case. Rather He acts freely and mercifully and in a certain sense justly, in so far as it satisfies the requirements of His goodness. When, therefore, He damns and reprobates, He operates according to justice, although when He predestines, He acts according to grace and mercy, which do not exclude justice. Because all men in accord with the amount of evil they have done ought to be damned, more should be reprobated than chosen so that it may be shown that salvation is in accord with a special grace but damnation is in accord with common justice. It follows that no one can complain of the divine will, because it does all things most uprightly; and we ought always to give thanks for and show honor to the guidance of divine providence. If anyone seeks to ascertain why a greater gift of grace is allotted to one sinner than to another, he should be silent and cry out with the Apostle: "O the depth of the riches "of the wisdom and of the knowledge of GodI How incomprehensible are His judgments and how unsearchable His ways! For who hath known the mind of the Lord? Or who hath been His counselor? Or who hath first given to Him, and recompense shall be made him? For of Him and by Him and in Him are all things; to Him be glory forever." | Rursus, si per gratiam praeveniat et sustentet, nulli iniuriam facit; ideo non agit iniuste nec omnino iuste secundum exigentiam meritorum, quia merita ad hoc non sufficiunt; sed gratis et misericorditer et quodam modo iuste, quantum est ex condecentia bonitatis suae. Cum ergo damnat et reprobat, operatur secundum iustitiam; quando vero praedestinat, secundum gratiam et misericordiam, quae non excludit iustitiam. Quia ergo omnes, secundum quod de massa perditionis erant, debebant damnari; ideo plures reprobantur quam eligantur, ut ostendatur, quod salvatio est secundum gratiam specialem, sed damnatio secundum iustitiam communem. Nullus ergo potest conqueri de divina voluntate, quia omnia agit rectissime, immo in omnibus debemus gratias agere et honorificare regimen divinae providentiae. -- Si quis autem quaerat, quare magis uni peccatori munus gratiae largiatur quam alteri, hic oportet silentium imponere humanae loquacitati et exclamare cum Apostolo\l ": O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius. Quis enim cognovit sensum Domini, aut quis eius consiliarius fuit, aut quis prior dedit illi, et retribuetur ei? Quoniam ex ipso et per ipsum et in ipso sunt omnia. Ipsi gloria in saecula saeculorum. Amen. | Brv01c09n07 -|1631|- |
V. Creation of the World | Brv02c00n00 -|1632|- | |
A. Production of the Entire World | Brv02c01n00 -|1633|- | |
After this brief review of the Trinity of God, some things should be said about the creation of the world. In the latter regard, we must hold these truths in brief: that the entire worldly machine was produced, as regards its existence, in time and out of nothing by a single first principle, unaided and supreme. And the power thereof, since it is tremendous, disposed of "all things in measure and number and weight." | His summatim praeintellectis de Trinitate Dei, dicenda sunt aliqua de creatura mundi. Circa quam haec tenenda sunt in summa: videlicet quod universitas machinae mundialis producta est in esse ex tempore et de nihilo ab uno principio primo, solo et summo; cuius potentia, licet sit immensa, disposuit tamen omnia in certo pondere, numero et mensura. | Brv02c01n01 -|1634|- |
We must in general understand the following statements about the production of things, for by them truth is found and error refuted. When we say the world was made in time, we exclude the error of those who posit an eternal world. When we say the world was made out of nothing, we exclude the error of positing an eternity with regard to the material principle. When we say the world was made by a single principle, we exclude the error of the Manichaeans, who posit a plurality of principles. When we say that the world was made by one unaided and supreme, we exclude the error of positing that God has created lesser creatures through the ministration of intelligences. When we say the world was made "in measure and number and weight," we make it clear that the creature is the result of the Trinity creating in a triple role of causality: in the role of efficient cause from which the creature derives unity, moderation, and measure, in the role of exemplary cause from which the creature derives truth, form, and number, and in the role of final cause from which the creature derives goodness, order, and weight. All these things are found as a vestige of the Creator in all creatures, either corporeal or spiritual or those composed of both qualities. | Haec generaliter intelligenda sunt circa rerum productionem, ex quibus veritas colligitur, et error repudiatur. Per hoc enim, quod dicitur ex tempore, excluditur error ponentium mundum aeternum. Per hoc, quod dicitur de nihilo, excluditur error ponentium aeternitatem circa principium materiale. Per hoc, quod dicitur ab uno principio, excluditur error Manichaeorum ponentium pluralitatem principiorum. Per hoc, quod dicitur solo et summo, excluditur error ponentium, Deum produxisse inferiores creaturas per ministerium intelligentiarum. Per hoc autem, quod additur in certo pondere, numero et mensura, ostenditur, quod creatura est effectus Trinitatis creantis sub triplici genere causalitatis: efficientis, a quo est in creatura unitas, modus et mensura; exemplaris, a quo est in creatura veritas, species et numerus; finalis, a quo est in creatura bonitas, ordo et pondus. Quae quidem reperiuntur in omnibus creaturis tanquam vestigium Creatoris, sive corporalibus, sive spiritualibus, sive ex utrisque compositis. | Brv02c01n02 -|1635|- |
The reason for understanding the foresaid is this: Because there is a perfected order and a status in things, it is necessary that we reduce all things to one principle which is first so that it gives status to other things, and is most perfect so that it gives completion to all other things. Because the first principle in which there is status is not capable of existence except as one alone, it must, if it produces a world, produce creation out of nothing since it is not capable of producing creation from itself. And because production from nothing posits existence after nonexistence on the part of the thing produced and immensity in the productive faculty on the part of the producer, and since this resides in God alone, the creation of the world must have been accomplished in time by His own tremendous power acting in itself and immediately. | Ratio autem ad intelligentiam praedictorum haec est: quia ad hoc, quod sit ordo perfectus et status in rebus, necesse est, quod omnia reducantur ad unum principium, quod quidem sit primum, ut det ceteris statum; et perfectissimum, ut det ceteris omnibus complementum. Quoniam igitur primum principium, in quo est status, non potest esse nisi unum solum; si mundum producit, cum non possit ipsum producere de se ipso, necesse est, quod producat ex nihilo. Et quia productio ex nihilo ponit esse post non-esse ex parte producti, et immensitatem in virtute producente ex parte principii, cum hoc sit solius Dei; necesse est, quod creatura mundi sit producta ex tempore ab ipsa virtute immensa, agente per se et immediate. | Brv02c01n03 -|1636|- |
Furthermore, since the principle from which the perfection of the universe proceeds is most perfect, it must act from itself, according to itself, and because of itself since in none of its actions does it need anything outside itself—it must have, with regard to any given creature, the force of a threefold cause, namely, efficient, exemplary, and final; it is even necessary that every creature be related to the first cause according to this threefold condition. Every creature is constituted in being by the efficient cause, made to conform to the exemplary cause, and ordained to a purpose. Hence every creature is one, true, and good; limited, well-formed, and well- ordered; measured, distinguished, and weighted. Weight is an ordered inclination. This we say in general about every creature whether corporeal or incorporeal or composed of both qualities, as is the case with human nature. | Rursus, quoniam principium perfectissimum, a quo manat perfectio universorum, necesse est agere a se et secundum se et propter se -- quia nullo in agendo indiget extra se -- necesse est, quod habeat respectu cuiuslibet creaturae intentionem triplicis causae, scilicet efficientis, exemplaris et finalis; necesse est etiam, omnem creaturam secundum hanc triplicem habitudinem comparari ad causam primam. Omnis enim creatura constituitur in esse ab efficiente, conformatur ad exemplar et ordinatur ad finem; ac per hoc est una, vera, bona; modificata, speciosa, ordinata; mensurata, discreta et ponderata; est enim pondus inclinatio ordinativa\l ". -- Et haec quidem generaliter dicta sunt de omni creatura, sive corporea, sive incorporea, sive ex utrisque composita, sicut est natura humana. | Brv02c01n04 -|1637|- |
B. Corporeal Nature | Brv02c02n00 -|1680|- | |
1. Becoming | Brv02c02n00 -|1638|- | |
We should consider corporeal nature as regards its becoming, as regards its being, and as regards its operation. We should especially hold these truths about corporeal nature as regards its becoming: that it was brought into existence in six days so that in the beginning before any day God created heaven and earth. On the first day light was made, on the second the firmament was made in the midst of waters, on the third day the waters were separated from the land and gathered in one place, on the fourth day the heavens were filled with luminous bodies, on the fifth day the air and water were filled with birds and fishes, on the sixth day the earth was filled with animals and men, on the seventh day God desisted not from toil or work, for He still worked, but from the creation of new forms because He had done all things either in likeness, as is the case with things which are propagated, or in a seminal reason, as is the case with those things which are brought into existence in other ways. | Natura vero corporea nobis consideranda est quantum ad fieri, quantum ad esse et quantum ad operari\l ". De natura vero corporea quantum ad fieri haec specialiter tenenda sunt, quod sex diebus sit in esse producta, ita quod in principio, ante omnem diem creavit Deus caelum et terram\l ". -- Prima vero die formata est lux; secunda firmamentum factum est in medio aquarum; tertia die separatae sunt aquae a terra et congregatae in locum unum; quarta vero die caelum ornatum est luminaribus; quinta, aer et aqua volatilibus et piscibus; sexta die, terra animalibus et hominibus; septima die requievit Deus, non a labore nec ab opere, cum usque nunc operetur, sed a novarum specierum conditione; quia omnia fecerat vel in simili, sicut illa quae propagantur, vel in seminali ratione, sicut illa quae aliis modis introducuntur in esse. | Brv02c02n01 -|1639|- |
The reason for understanding the foresaid is this: Because things flow from the first and the most perfect principle and such principle is most omnipotent, most wise, and most benevolent, it follows that things were so brought into being that in their production the triple nobility and excellence mentioned above is made manifest. And it also follows that the divine operation was triform in producing the worldly machine, consisting of creation which corresponds to omnipotence, distinction which corresponds to wisdom, and embellishment which corresponds to unbounded goodness. And because creation is from nothing, it was in the beginning before all days as the foundation of all things and of all times. | Ratio autem ad intelligentiam praedictorum haec est. Quia enim res manant a primo principio et perfectissimo; tale autem est omnipotentissimum, sapientissimum et benevolentissimum: ideo oportuit, quod sic producerentur in esse, ut in earum productione reluceret triplex nobilitas praedicta et excellentia. Et ideo triformis fuit operatio divina ad mundanam machinam producendam, scilicet creatio, quae appropriate respondet omnipotentiae; distinctio, quae respondet sapientiae, et ornatus, qui respondet bonitati largissimae. Et quoniam creatio est de nihilo, ideo fuit in principio, ante omnem diem S tanquam omnium rerum et temporum fundamentum. | Brv02c02n02 -|1640|- |
Further, because the distinction of the bodies of the world was accomplished in a triple way, it was done in the space of three days. There is a distinction of nature luminous from that transparent and opaque, and this was done on the first day by the division of light from darkness. There is the distinction of nature transparent [moisture] from that transparent [air], and this was done on the second day by the division of the waters from the waters. There is the distinction of nature transparent from that opaque, and this was done on the third day by the division of the waters from the earth. Among these things, however, the distinction of the celestial and the elemental should be implicitly understood, as shall afterward be pointed out. Therefore the distinction ought to have taken place in the space of three days. | Rursus, quia distinctio corporum mundi attenditur secundum triplicem modum, ideo facta fuit per triduum. Est enim distinctio naturae luminosae a perspicua et opaca, et haec facta est in prima die in divisione lucis a tenebris; et est distinctio naturae perspicuae a perspicua, et haec facta est secunda die in divisione aquarum ab aquis; et est distinctio naturae perspicuae ab opaca, et haec facta est tertia die in divisione aquarum a terris. In his autem implicite datur intelligi distinctio caelestium et elementarium , secundum quod post declarabitur. Sic igitur distinctio fieri debuit per triduum. | Brv02c02n03 -|1641|- |
And because embellishment corresponds to distinction, it ought similarly to be finished in three days. The embellishment of the luminous nature was done on the fourth day in the formation of the stars, the sun, and the moon. The embellishment of the transparent nature was done on the fifth day on which the fishes and the birds were made from the waters for the embellishment of the water and the air. The embellishment of the opaque nature, namely, of the earth, was done on the sixth day, during which the beasts were made and the reptiles and even human nature as the consummation of all. | Et quia ornatus correspondet distinctioni, ideo similiter tribus diebus debuit consummari. Est enim ornatus naturae luminosae, et hic factus est quarta die in formatione stellarum, solis et lunae; et est ornatus naturae perspicuae, et hic foetus est quinta die, in qua ex aquis facti sunt pisces et aves ad ornatum\l " aquae et aeris; est et ornatus naturae opacae, scilicet terrae, et hic factus est sexta die, in qua factae sunt bestiae, facta sunt et reptilia, facta est etiam ad consummationem omnium natura humana. | Brv02c02n04 -|1642|- |
Though God was able to do all these things instantaneously, He preferred to accomplish them in a series of periods as a distinct and clear representation of power, wisdom, and goodness, because of a convenient correspondence in days or periods with His operations; and further, since in the foundation of the world the seeds of things to be done ought to be established, they were established as were the prototypes of future ages. Whence in these seven days the distinction of all the times which are explained in the course of the seven ages is presented, as it were seminally. Hence to the six days of work was added a seventh day of quiet. This day is not said to have an evening, not because it did not have a succeeding night, but to indicate the rest of souls which never will have an end. If, however, it should be said in another way that all things were made together/ then all these seven days are referred to the angelic consideration. Yet truly the first manner of speaking is wholly consonant with Scripture and with the authority of the saints, both those who have gone before and those who have followed after St. Augustine. | Haec autem omnia, licet potuerit Deus facere in instanti, maluit tamen per successionem temporum, tum propter distinctam et claram repraesentationem potentiae, sapientiae et bonitatis; tum propter convenientem correspondentiam dierum sive temporum et operationum; tum etiam, ut sicut in prima mundi conditione fieri debebant seminaria operum fiendorum, sic fierent et praefigurationes temporum futurorum. -- Unde in illis septem diebus quasi seminaliter praecessit distinctio omnium temporum, quae explicantur per decursum septem aetatum\l ". Et hinc est, quod sex diebus operum additur septimus quietis; qui dies non scribitur habere vesperam, non quia non habuerit dies illa noctem succedentem; sed ad praefigurandam animarum quietem, quae nunquam habebit finem. -- Si autem diceretur alio modo, quod omnia essent simul facta\l "; tunc omnes hi septem dies referuntur ad angelicam considerationem. Verumtamen primus modus dicendi est magis Scripturae consonans et auctoritatibus Sanctorum, et qui praecesserunt, et etiam qui secuti sunt beatum Augustinum. | Brv02c02n05 -|1643|- |
2. Existence | Brv02c03n00 -|1644|- | |
We should hold these truths about corporeal nature as regards its existence: that the whole machine of the corporeal world consists of celestial and elemental nature. The celestial nature is divided into three celestial principles, namely, the empyreum, the crystalline heaven, and the firmament. Within the firmament, which is the starry heaven, are contained the seven orbs of the seven planets which are: Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. Elemental nature is divided into four spheres, namely, fire, air, water, and earth, and thus by proceeding from the highest rim of heaven down to the very center of the earth, ten celestial orbs and four elemental spheres are found. From these the whole mechanism of the sensible world is distinctly, perfectly, and ordinately integrated and established. | De natura corporea quantum ad esse haec tenenda sunt, quod corporalis mundi machina tota consistit in natura caelesti et elementari, ita quod caelestis distincta est in tres caelos principales, scilicet empyreum, crystallinum et firmamentum. -- Intra firmamentum autem, quod est caelum stellatum, continentur septem orbes septem planetarum, quae sunt: Saturnus, iupiter, mars, sol, venus, mercurius, luna. -- Natura vero elementaris in quatuor sphaeras distinguitur, scilicet ignis, aeris, aquae et terrae; et sic procedendo a summo caeli cardine usque ad centrum terrae, decem occurrunt orbes caelestes et quatuor sphaerae elementares; ex quibus integratur et constituitur tota machina mundi sensibilis distincte, perfecte et ordinate. | Brv02c03n01 -|1645|- |
The reason for understanding the foresaid is this: Because corporeal nature for its own perfection and the expression of the multiform wisdom of the first principle requires a variety of forms such as appears in minerals, plants, and animals, it was necessary to establish some simple bodies which could be mingled in many ways for the production of many forms. Such is nature subject to contraries, the elemental. It was also necessary that a nature be made by which these contrary bodies might be reconciled in a mixture, and such is the nature of light and the supercelestial body. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum natura corporalis ad perfectionem sui et expressionem sapientiae multiformis primi principii requirat multiformitatem formarum, sicut apparet in mineralibus, plantis et animalibus; necesse fuit ponere aliqua corpora simplicia, quae multiformiter possent misceri ad introductionem formarum multiformem; et talis est natura subiecta contrarietati, et haec est elementaris. Necesse etiam fuit, fieri naturam, per quam haberent haec contraria in mixto conciliari; et talis est natura elongata a contrarietate, cuiusmodi est natura lucis et corporis supercaelestis. | Brv02c03n02 -|1646|- |
And because a mixture cannot come into existence except by the action and passivity of contraries, a double opposition was necessarily created in the elements, namely, as regards the active qualities which are hot and cold, and as regards the passive qualities which are moist and dry. And because any given element acts and is acted upon, it has two qualities, one active and the other passive, and yet such that one is chief and proper. Hence there necessarily are only four elements, following the four qualities spoken of above and their quadruple combination. | Et quoniam mixtio fieri non potest nisi per contraria agentia et patientia, ideo necesse fuit, duplicem contrarietatem fieri in elementis, scilicet quantum ad qualitates activas, quae sunt calidum et frigidum; et quantum ad passivas, quae sunt humidum et siccum. Et quia quodlibet elementum agit et patitur, ideo habet duas qualitates, unam activam et alteram passivam, ita tamen, quod unam principalem et propriam: ac per hoc necesse est, tantum quatuor esse elementa secundum quatuor qualitates praedictas, quadrupliciter combinatas. | Brv02c03n03 -|1647|- |
Celestial nature either is uniform and immobile, and this is the empyreum because it is pure light; or it is mobile and multiform, and this is the firmament; or it is mobile and uniform, and this is the middle heaven between the empyreum and the starry heaven, namely, the crystalline heaven. But the fourth member, namely, that which is multiform and immobile cannot exist, because multiformity tends to a varied movement and not to a uniform quiet. | Natura vero caelestis aut est uniformis et immobilis, et haec est empyreum, quia lux pura; aut mobilis et multiformis, et sic firmamentum; aut mobilis et uniformis, et sic caelum medium inter empyreum et stellatum, quod est caelum crystallinum. Quartum autem membrum, scilicet quod sit multiforme et immobile, non potest stare, quia multiformitas disponit ad motus varietatem, non ad uniformem quietem. | Brv02c03n04 -|1648|- |
There are, therefore, three heavens of which the first is luminous throughout, namely, the empyreum, the second is transparent throughout, namely, the crystalline, and the third, namely, the firmament, is a combination of both. Since the three heavens are incorruptible and the four elements are variable, God so arranged the seven planets that the necessary connection, harmony, and correspondence might exist. The planets by their variety of motions and by the incorruptibility of forms make, as it were, a certain chain and join the inferior elemental orbits and the superior celestial for the completion and embellishment of the universe. This is said to have been ordained according to a numerical proportion and the integration of the ten celestial orbs and the four elemental spheres by returning to Him proportionately as much beauty as it has perfection and order, represents in its own way the beginning. | Sunt igitur tres caeli, quorum primum per totum est luminosum, scilicet empyreum; secundum per totum perspicuum, scilicet crystallinum; tertium ex utroque coniunctum, scilicet firmamentum. Cum igitur tres sint caeli incorruptibiles et quatuor elementa variabilia; ut fiat debita connexio, concordia et correspondentia , disposuit Deus septem orbes planetarum, qui sua varietate motuum et incorruptibilitate formarum quasi quoddam vinculum essent et iunctura inferiorum elementarium orbium et superiorum caelestium ad perficiendum et decoratum universum; quod secundum numerales proportiones ordinatum dicitur et connexum denario caelestium orbium et quaternario, elementorum, reddentibus ipsum proportionaliter tam pulcrum quam perfectum et ordinatum , ut suo modo suum repraesentet principium. | Brv02c03n05 -|1649|- |
3. Operation and Influence | Brv02c04n00 -|1650|- | |
As regards operation, we should hold these truths about corporeal nature: namely, that the planets influence terrestrial and elemental things by introducing the distinctive division of time, namely, days, months, and years. As the Scripture says, they should be "for signs, and for seasons, and for days and years." • They even influence as regards the effective production of things generable and corruptible, namely, mineral, vegetative, and sensitive life and human bodies. Nevertheless they are as signs of times and have a governing effect on operations though they are not certain signs of future contingencies, nor do they exert influence upon the freedom of choice through the power of the constellation, which some philosophers say is fate. | Quantum vero ad operari hoc tenendum est de natura corporea, scilicet quod caelestia influunt in terrestria et elementaria quantum ad distinctivam significationem temporum, scilicet dierum, mensium et annorum. Sic enim dicit Scriptura, quod sint in signa et tempora et dies et annos. -- Influunt etiam quantum ad effectivam productionem rerum genebilium et corruptibilium, scilicet mineralium, vegetabilium, sensibilium et corporum humanorum. -- Sic tamen sunt in signa temporum et regimen operationum , ut non sint certa signa futurorum contingentium nec influant super liberum arbitrium per vim constellationum, quam dixerunt aliqui philosophi esse fatum | Brv02c04n01 -|1651|- |
The reason for understanding the foresaid is this: Since in celestial bodies, on account of their proximity to the first principle, there are light, movement, heat, and power (light by reason of their form and appearance, movement with respect to the influence from a superior body, heat with respect to the inferior nature receiving it, and power by reason of all the matters already mentioned), since, I repeat, this is so, the celestial bodies by light and movement are responsible for the distinctions of time, namely, of the day according to the light of the sun and the movement of the firmament, of the month according to the movement of the moon in an oblique circle, of the year according to the movement of the sun in its orbit, of the ages according to the movement of the various planets, their distance and course, ascension and descension, retrogression and fixity. From all these arises the diversity in time. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum in corporibus caelestibus propter proximitatem ad primum principium sit lux, motus, calor et virtus -- lux ratione suae formae et speciei, motus respectu superioris influentis, calor respectu inferioris naturae suscipientis, virtus vero omnibus modis praedictis -- cum, inquam, ita sit, caelestia corpora per lumen et motum sunt in distinctiones temporum, scilicet diei, secundum lucem solis et motum firmamenti; mensis, secundum motum lunae in circulo obliquo; anni, secundum motum solis in eodem circulo; temporum vero, secundum varium planetarum motum, distantiam et concursum, ascensum et descensum, retrogradationem et statum, ex quibus oritur diversitas in temporibus. | Brv02c04n02 -|1652|- |
By power and heat the heavenly bodies have an effect on the production of those things which are generated from the elements by excitation, by moving forward, by bringing together, so that in the union of contradictories, though this union is not of equals, they have an effect on mineral things; in the union less removed from equality they have an effect on vegetative things; in the union nearest to equality they have an effect on sentient things; and in the union of equals they have an effect on human bodies, which are adapted to the most noble form, the rational soul. All desire of sensitive and corporeal nature is designed and intended so that the soul, a form, existing, living, sentient, and intelligent, as if in the mode of an intelligent orbit, leads back to its beginning in which it is perfected and beatified. | Per virtutem autem et calorem influunt ad productionem eorum quae ex elementis generantur, excitando, promovendo, conciliandos ita quod secundum conciliationem contrariorum ab aequalitate remotam influunt in mineralia; secundum conciliationem ab aequalitate minus longinquam, in vegetabilia; secundum conciliationem aequalitati proximantem, in sensibilia; secundum vero conciliationem aequalem, in corpora humana, quae disposita sunt ad nobilissimam formam, quae est anima rationalis; ad quam ordinatur et terminatur appetitus omnis naturae sensibilis et corporalis, ut per eam quae est forma, ens, vivens, sentiens et intelligens, quasi ad modum circuli intelligibilis reducatur ad suum principium, in quo perficiatur et beatificetur. | Brv02c04n03 -|1653|- |
And because through its origin the soul tends toward freedom of choice, it excels in this regard all corporeal power by its very freedom of choice. Through this all things are born to serve it, and nothing can rule it except God alone, not fate or the power of the star's position. | Et quoniam in illud tendit per liberum arbitrium, ideo quantum ad arbitrii libertatem praecellit omnem virtutem corporalem; ac per hoc cuncta nata sunt sibi servire, nihil autem sibi dominari habet nisi solus Deus, non fatum seu vis positionis siderum. | Brv02c04n04 -|1654|- |
Wherefore it is unquestionably true that we are "the end of all things which exist," and all corporeal matter was made for human service so that by all these things mankind may ascend to loving and praising the Creator of the universe whose providence disposes of all. This sensible machine of corporeal things is finally a certain home built by the supreme Artificer for man until he comes to the home not made by hands, but in heaven, so that, as the soul by reason of the body and of the status merited now is on earth, so some day the body by reason of the soul and the status of the reward will be in heaven. | Et propterea indubitanter verum est, quod sumus finis omnium eorum quae sunt; et omnia corporalia facta sunt ad humanum obsequium, ut ex illis omnibus accendatur homo ad amandum et laudandum Factorem universorum, cuius providentia cuncta disponuntur. Haec igitur sensibilis corporalium machina est tanquam quaedam domus a summo opifice homini fabricata, donec ad domum veniat non manufactam in caelis; ut, sicut anima modo ratione corporis et status meriti nunc est in terris, sic aliquando corpus ratione animae et status praemii sit in caelis. | Brv02c04n05 -|1655|- |
C. Mode of Representation in Scripture | Brv02c05n00 -|1656|- | |
From these words it is gathered that, as God established things ordinately as regards time and disposed them ordinately as regards location, so He governs them ordinately as regards influence, and Scripture is an orderly narrative as regards fullness of doctrine, though it does not so explicitly describe the distinction of the orbs, neither the celestial nor the elemental. It says little or nothing about the motions and powers of the superior bodies and about the intermingling of the elements and the bodies formed by the elements and, what is more, it says nothing explicitly about the creation of the higher spirits especially in so far as it describes the universe as brought into being. | Ex iam dictis colligitur, quod, sicut Deus res ordinate condidit quantum ad tempus et ordinate disposuit quantum ad situm; sic etiam ordinate gubernat quantum ad influentiam; et Scriptura ordinate narrat quantum ad doctrinae sufficientiam; licet non ita explicite describat distinctionem orbium nec caelestium nec elementarium, parum aut nihil dicat de motibus et virtutibus corporum superiorum et de mixtionibus elementorum et elementatorum, et quod plus est, nihil explicite narret de conditione supernorum spirituum, maxime cum describit istud universum in esse productum. | Brv02c05n01 -|1657|- |
The reason for understanding the foresaid is this: The first principle gave Himself to us as knowable both in Scripture and in creation, He manifests Himself by the book of creation as the effective principle, and by the book of Scripture as the reparative principle, and, because the reparative principle cannot be known except it be known as effective, it follows that Holy Scripture, though it principally deals with the works of reparation, certainly ought to deal with the work of creation in so far as it leads to a knowledge of the efficient first principle. And hence Scripture is a knowledge sublime and saving, sublime because it is a knowledge of the effective principle$which is God the Creator, saving because it is a knowledge of the reparative principle that is Christ, the Savior and Mediator. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium reddat se nobis cognoscibile et per Scripturam et per creaturam, per librum creaturae se manifestat ut principium effectivum, per librum Scripturae ut principium reparativum; et quia principium reparativum non potest cognosci, nisi cognoscatur et effectivum: ideo sacra Scriptura, licet principaliter agat de operibus reparationis, agere nihilominus debet de opere conditionis, in quantum tamen ducit in cognitionem primi principii efficientis et reficientis; et ideo ipsa est cognitio sublimis et salutaris: sublimis, quia de principio effectivo, quod est Deus creator; salutaris, quia de principio reparativa, quod est Christus salvator et mediator. | Brv02c05n02 -|1658|- |
Again, because Scripture is sublime, namely, because it deals with the first principle and the Supreme Being, it does not descend to a special description of natures, motions, powers, and differences, but retains a certain generality in which things specific are implied, namely, by the description of the creation of the world as regards its disposition and influence, touching on nature luminous, opaque, and transparent with a certain generality. | Rursus, quia sublimis est, utpote quia agit de primo principio et ente summo; ideo non descendit ad describendas speciales entium naturas, motus, virtutes et differentias; sed stat in generalitate quadam, in qua implicantur specialia, describendo scilicet conditionem mundi quantum ad dispositionem et influentiam quoad naturam luminosam, opacam et perviam in generalitate quadam. | Brv02c05n03 -|1659|- |
Because the first principle with which Scripture deals has in itself the order of nature in existence, the order of wisdom in disposition, and the order of goodness in influencing so that the order of nature possesses simultaneity and equality, the order of wisdom possesses priority and posteriority, and the order of influence possesses superiority and inferiority, it follows that to distinguish the order of nature Scripture sets out the limits within which it is fitting that God should operate. Thus in the beginning before the lapse of time God brought the triple nature from non-existence to existence, whence Scripture says: "In the beginning God created heaven and earth. . . . And the Spirit of God moved over the waters." Hence by the name of heaven the luminous nature is designated; by the name of earth, the opaque; by the name of water, the transparent or translucent, either subjected to contraries or elevated above them. Whence also the eternal Trinity is designated, namely, the Father in the name of God creating, the Son in the name of God the beginning, the Holy Spirit in the name of the Spirit of God. We must not understand the passage, "He that liveth forever created all things together," to mean that He created all things into a total chaos about which the poets talk, for He made this triple nature: the highest in the highest, the middle nature in the middle, and the lowest in the lowest; nor on the other hand are we to believe that He created it with a complete distinction, since heaven is perfect and the empty earth is a middle nature, as it were holding a middle place, not yet brought to a perfect distinction. | Et quoniam primum principium, de quo agit, habet in se ordinem naturae in existendo, ordinem sapientiae in disponendo, ordinem bonitatis in influendo : ita quod ordo naturae habet simultatem et aequalitatem; ordo sapientiae considerat prioritatem et posterioritatem; ordo influentiae superioritatem et inferioritatem: ideo ad insinuandum ordinem naturae determinat Scriptura, iuxta quod Deum operari .decebat: quod in principio, ante temporis decursum, fuerit illa triplex natura de non-esse in esse producta, cum dicit: In principio creavit Deus caelum et terram; et Spiritus Dei ferebatur super aquas. Ubi nomine caeli insinuatur natura luminosa; nomine terrae, opaca; nomine aquae, pervia sive perspicua, sive contrarietati subiecta, sive supra contrarietatem elevata. -- Ubi etiam insinuatur Trinitas aeterna, scilicet Pater in nomine Dei creantis, Filius in nomine principii, Spiritus sanctus in nomine Spiritus Dei. -- Et sic intelligendum est illud quod dicitur: Qui vivit in aeternum creavit omnia simul; non quia ea creaverit in chaos omnimodae confusionis, secundum quod finxerunt poetae, cum produxerit hanc triplicem naturam, summam in summo, mediam in medio et infimam in infimo; nec etiam in esse omnimodae distinctionis, cum caelum esset perfectum, et terra incomposita, natura media, quasi medium tenens, nondum esset ad perfectam distinctionem deducta. | Brv02c05n04 -|1660|- |
However, in order to suggest the order of wisdom in disposition, God determined that this triple nature was not to be distinguished and embellished at the same time, but according to the exigency of the triple nature created, the distinction was made in three days and the embellishment in another three so that as God in the beginning created a triple nature coordinate with the beginning of time, so by a succession of time in a triple measure of time, namely, in three days, He made a triple distinction of a triple nature created, and likewise in another three days He made a triple embellishment of the triple nature after it was made distinct. | Ad insinuandum autem ordinem sapientiae in disponendo determinat, quod haec triplex natura non simul fuit distincta et ornata, sed iuxta triplicis naturae creatae exigentiam per triduum distincta et per triduum aliud ornata; ut, sicut Deus in principio triplicem naturam simul creavit in primordio temporis, sic successione temporis in triplici mensura temporis, scilicet triplicis diei, triplicem faceret distinctionem naturae triplicis creatae; et rursus in alio triduo, triplicem ornatum triplicis naturae distinctae. | Brv02c05n05 -|1661|- |
To suggest the order of goodness in His influencing, He determined that this triple nature should be arranged in the world on a basis of under and over, as regards dignity and influence. And because the luminous has the highest beauty, the circumference ought to belong to it. Because the opaque has the least beauty, it ought to be the center, and because the transparent has a mediocre beauty, it is allotted the middle position. And because the nature of the transparent and translucent is common to the celestial and elemental natures and the luminous nature agrees with both, it is correctly said that the firmament was made in the midst of waters, not because the waters above the heavens are flowing waters, cold, heavy, and corruptible, but because they are clear and incorruptible, transparent and sublimated beyond all contrariety. Thus the waters of the celestial nature and in celestial things are located together by reason of nobility of form. | Ad insinuandum vero ordinem bonitatis in influendo determinat, quod haec triplex natura collocata est in mundo secundum sub et supra iuxta suam dignitatem et influentiam. -- Et quia luminosum plurimum habet de specie, ideo sibi debetur circumferentia; quia opacum minimum habet de specie, ideo sibi debetur centrum; quia vero pervia tenet medium, ideo medium sortita est situm. Et quoniam natura pervii et perspicui communis est naturae caelesti et elementari, et rursus luminosa utrique convenit : ideo recte dicitur firmamentum factum in medio aquarum, non quia aquae supra caelos sint aquae fluxibiles, frigidae, graves et corruptibiles; sed quia subtiles et incorruptibiles, perviae et super omnem contrarietatem sublimatae, ac per hoc caelestis naturae et in caelestibus collocandae ratione nobilitatis formae. | Brv02c05n06 -|1662|- |
The waters are also located together through power and influence. Because every corporeal reason among lower things takes its law, origin, and power from celestial nature—for there are two active qualities, namely, hot and cold—and because there is something principally influencing the heaven and this is the hot, as the starry heaven by reason of its luminosity, it is fitting that something influence the cold, and this is the crystalline heaven. Just as the starry heaven, though it causes heat, is not formally hot, so also the heaven which is called aqueous or crystalline is not essentially cold. Thus it is that when the saints say that the waters there were designed to check the heat of the higher bodies and like things, we must understand them not as referring to formal predication but as referring to their effect and influence. Hence the establishment of creation follows the order mentioned above of the Creator of wisdom and of Holy Scripture because it is a sublime science. | Collocantur etiam ratione virtutis et influentiae. Quia enim omnis actio corporalis in rebus inferioribus regulam, originem et vigorem sumit a natura caelesti; cum duae sint qualitates activae, scilicet calidum et frigidum, et aliquod sit caelum principaliter influens et calidum, utpote caelum sidereum ratione luminositatis: congruum fuit, quod aliquod influeret super frigidum, et sic crystallinum. -- Et sicut caelum sidereum, licet influat ad calorem, non tamen est formaliter calidum; sic etiam caelum, quod dicitur aqueum sive crystallinum, non est essentialiter frigidum. -- Unde quod Sancti dicunt, quod aquae sunt ibi constitutae ad reprimendum calorem superiorum corporum et cetera similia, non secundum formalem praedicationem, sed secundum efficientiam et influentiam sunt intelligenda. -- Competit ergo conditio creaturae secundum ordinem praedictum ordini creatricis sapientiae et divinae Scripturae, quia est scientia sublimis. | Brv02c05n07 -|1663|- |
Furthermore, because Scripture is the science of salvation, it does not speak about the work of the creation except with reference to the work of reparation. And because the angels are so created that, having fallen, no reparation can be made, as will appear in the following discussion," Scripture is without explicit discussion of the fall of the angels and their creation, because no reparation ought to occur. | Rursus, quia ipsa est scientia salutaris; ideo non determinat de opere conditionis nisi propter opus reparationis. Et quoniam Angeli sic conditi sunt, ut labentes nullatenus reparentur, sicut apparebit in sequentibus; ideo tacetur secundum litteram exteriorem Angelorum lapsus et conditio, quia non debebat subsequi reparatio. | Brv02c05n08 -|1664|- |
Because it is not consonant with the sublimity of Scripture to be completely silent about the creation of the most sublime creatures, Holy Writ describes their creation in so far as the sublime and saving science requires that, but in such a way that, taking a spiritual understanding, the whole of creation literally described, refers spiritually to the angelic and ecclesiastical hierarchy. Thus understood in a spiritual meaning, in those three natures first produced we have the angelic hierarchy under the name of heaven, the ecclesiastical under the name of earth, and grace, by which the other two are refreshed, under the name of water. | Quia vero sublimitatem Scripturae non decebat prorsus reticere de conditione sublimissimae creaturae; ideo sic sacra Scriptura describit rerum conditionem , iuxta quod exigit scientia sublimis et salutaris ; ut tamen secundum spiritualem intelligentiam tota conditio litteraliter descripta spiritualiter referatur ad describendam hierarchiam angelicam et ecclesiasticam: ideo secundum spiritualem intellectum describitur in illis tribus naturis primo productis hierarchia angelica nomine caeliet ecclesiastica nomine terrae, et gratia, per quam irrigatur utraque, nomine aquae. | Brv02c05n09 -|1665|- |
Furthermore, by the arrangement of seven days is understood the sevenfold position of the Church in the lapse of the seven ages. Through this same sevenfold combination of days is understood the sevenfold conversion of the angels from an interest in creatures to an interest in God. Thus from what has been said above, the sufficiency and truth of Holy Scripture appear in the diverse opinions of the saints, namely, of Augustine and the others whose opinions do not contradict one another since all are the truth if correctly understood. | Rursus, per septenarium dierum intelligitur septiformis Ecclesiae status secundum decursum septem aetatum. Per eundem etiam septenarium intelligitur septiformis Angelorum conversio a creatura tui Deum. -- Et sic ex praedictis apparet sufficientia et veritas Scripturae in diversis opinionibus Sanctorum, scilicet Augustini et aliorum, quae sibi non contradicunt, cum verae sint, si recte intelligantur. | Brv02c05n10 -|1666|- |
D. Higher Spirits | Brv02c06n00 -|1695|- | |
1. Production | Brv02c06n00 -|1667|- | |
As a consequence we should hold the following truths in regard to spiritual and incorporeal nature, to which the angelic nature belongs, and we should consider these problems: the creation of the higher spirits, the downfall of the demons, and the confirmation of the good angels. | Consequenter vero agendum\l " est de natura spirituali et incorporea, cuiusmodi est angelica, de qua considerari oportet quantum ad conditionem supernorum spirituum, quantum ad ruinam daemonum et quantum ad confirmationem bonorum Angelorum. | Brv02c06n01 -|1668|- |
We must understand that angels have four attributes from the very beginning of their creation: namely, a simplicity of essence; a personal distinction; memory, intelligence, and will because of a reason implanted in them; and freedom of choice for selecting good and rejecting evil. These four principal attributes have four others as concomitants, namely, strength in operation, loyalty to duty in administration, keenness in perception, and immutability after a decision for good or for evil. | Sciendum est igitur, quod Angelis a primordio suae conditionis quatuor sunt attributa, scilicet simplicitas essentiae, personalis discretio, propter rationem insitam memoria, intelligentia et voluntas, et libertas arbitrii ad eligenda bona et respuenda mala. -- Haec autem quatuor attributa principalia alia quatuor comitantur, scilicet virtuositas in operando, officiositas in ministrando, perspicacitas in cognoscendo et immutabilitas post electionem sive in bono, sive in malo. | Brv02c06n02 -|1669|- |
The reason for understanding the foresaid is this: Because the first principle, by the very fact that it is first, produces all things out of nothing, it does so from nothing and through its own power. Not only ought it to have produced a substance distant from itself, namely, corporeal nature, but also a substance near itself, and this is an intellectual and incorporeal substance which by the very fact that it is similar to God has a simplicity of nature and a personal distinction so that it is similar to God in substance, either common or individual. The angelic nature also has on its mind the image of the Trinity as to memory, intelligence, and will. It also has freedom of will so that it is similar to God as regards power either natural or selective, so that thus its natural power is stamped with the image of God, and the selective power with freedom of will. The angelic nature could not meritoriously achieve the glorious prize which makes each one happy unless it should have a free choice of will. This cannot exist unless it is in a rational substance which memory, intelligence, and will accompany. Where there is reason, however, it is necessary that there be an individual substance for that rational nature and that it be a spiritual and incorporeal substance and hence simple, lacking all quantitative dimension. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, hoc ipso quod primum, omnia de nihilo produxit; ideo non tantum prope nihil, sed etiam prope se\l "; non tantum substantiam a se longinquam, scilicet naturam corpoream , producere debuit, verum etiam propinquam; et haec est substantia intellectualis et incorporea, quae hoc ipso, quod Deo simillima est, simplicitatem habet naturae et discretionem personalem, ut Deo assimiletur ex parte substantiae sive communis, sive individuae-- Habet etiam in mente imaginem Trinitatis secundum memoriam, intelligentiam et voluntatem; habet etiam libertatem voluntatis, ut assimiletur Deo ex parte potentiae sive naturalis, sive electivae, ut sic potentia naturalis insignita sit Dei imagine, electiva vero arbitrii libertate. Nequaquam enim perveniret meritorie ad praemium gloriosum, quod facit quemque beatum, nisi haberet liberum voluntatis arbitrium; hoc autem esse non potest nisi in substantia rationali, quam comitatur memoria, intelligentia et voluntas. Ubi autem est ratio, oportet, quod sit «rationalis naturae substantia individua »; necesse est etiam, quod sit substantia spiritualis et incorporea, ac per hoc simplex, omni carens dimensione quantitativa. | Brv02c06n03 -|1670|- |
Such a simple substance by the very fact that it is simple is powerful in operation, and by the very fact that it is distinct in person has a distinction of duty in administration. By the fact that it is simple and powerful it has a keenness in perception, and by the very fact that it is simple and penetrating it is also possessed of a Godlike intellect. Therefore it has a stability after the choice of either good or evil. These characteristics are to be added to the general condition of the higher spirits. | Talis autem substantia hoc ipso, quod simplex, est virtuosa in operando; hoc ipso, quod virtuosa et personaliter distincta, competit ei distinctio officii in ministrando; hoc ipso, quod simplex et virtuosa, competit ei perspicacitas in discernendo; hoc ipso, quod simplex et perspicax, habens intellectum deiformem\l "; ideo stabilitatem habet post electionem in electo sive in bono, sive in malo. -- Et hae conditiones ipsam generalem conditionem supernorum spirituum generaliter comitantur. | Brv02c06n04 -|1671|- |
2. Apostasy of the Demons | Brv02c07n00 -|1672|- | |
These truths we should hold in regard to the apostasy of the demons: God made the angels good, intermediate between Himself the supreme good and the commutable good which is creation. He so made them that if they turned to loving that which is above, they ascended to the position of grace and glory; but if they turned to the commutable good which is below, they fell into the evil of sin and its punishment because there is no "impropriety of sin without the propriety of justice." First among the angels, Lucifer, laying presumptuous claim to a private good, sought after a private excellence and wished to be above the others. It follows that he fell with the othefs who were of the same mind as he. Falling, he was made impenitent, obstinate, blinded, and excluded from the contemplation of God and disordered in his operation, exerting himself with his whole spirit to the subversion of mankind by many temptations. | De apostasia daemonum hoc tenendum est, quod Deus Angelos omnes fecit bonos, medios tamen inter se, summum bonum, et commutabile bonum, quod est creatura; ita quod, si converterentur ad amandum quod est supra, ascenderent ad statum gratiae et gloriae; si vero ad bonum commutabile, quod est infra, hoc ipso ruerent in malum culpae et poenae; quia non est «dedecus peccati sine decore iustitiae\l " ». -- Primus inter Angelos lucifer, praesumens de privato bono, privatam appetiit excellentiam, volens aliis superferri; et ideo cecidit cum ceteris consentientibus sibi. Cadens autem factus est impoenitens, obstinatus et obcaecatum et exclusus a Dei contemplatione et deordinatus in operatione, toto nitens conamine ad subvertendum hominem per tentationem multiplicem. | Brv02c07n01 -|1673|- |
The reason for understanding the foresaid is this: Because the first principle is the supreme good, it does nothing but good and because from the good nothing proceeds except the good, whatever good is brought into existence by Him is less than the supreme good and hence cannot be the supreme good. Thus the angels were created good but not the supreme good. Yet they were capable of being perfected if they should tend to the supreme good by their own disposition. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sit summe bonum, nihil facit, quod non sit bonum; quia a bono non procedit nisi bonum\l "; quod tamen fit ab ipso hoc ipso minus est eo, et ideo non potest esse summum bonum. Fuit igitur Angelus a Deo conditus bonus quidem, sed non summus, perficiendus tamen, si affectu tenderet in summum. | Brv02c07n02 -|1674|- |
Because by the free choice of the will, an angel was able to tend toward the supreme good or to turn to a private good, Lucifer, aroused by the thought of his own beauty and height to loving himself and his own private good, laid presumptuous claim to the height he had and sought to gain an excellence which he had not achieved. Through this presumption he constituted himself his own principle by that very glorying in himself, and through his claim constituted himself the supreme good for himself by finding repose in himself alone. Since, however, he himself was neither the supreme principle nor the supreme good, it was necessary that by his disordered attempt to ascend, he should fall and for the same reason all those of like mind. | Et quoniam per liberum arbitrium voluntatis poterat tendere in bonum summum, vel converti ad bonum privatum; lucifer, suae pulcritudinis et altitudinis consideratione excitatus ad se diligendum et suum privatum bonum, praesumit de altitudine habita et ambivit excellentiam propriam, non tamen obtentam; ac per hoc praesumendo constituit se sibi principium, in se ipso gloriando; et ambiendo constituit se sibi summum bonum, in se ipso quiescendo. Cum autem ipse nec summum esset principium nec summum bonum; necesse fuit, quod inordinato ascensu\l " rueret; pari ratione et omnes in hoc consentientes. | Brv02c07n03 -|1675|- |
Because "there is no impropriety of sin without the propriety of justice," it follows that since he fell into sin, he, together with the others who adhered to the same idea, instantly lost their supreme position, namely, the empyreum, and descended to the bottom, namely, to the misty atmosphere or inferno. Having fallen into error, he had by free choice fallen into punishment by the divine judgment. Because he had immutability after choice, he immediately became inflexible in evil and by this was blinded from the truth and disordered in operation and weakened in power. Further, his impious will and action in turning away from God were turned to the hate and envy of mankind. The penetrating power of his reason was deprived of true light and turned to deceptions by divinations and frauds. His loyalty to duty in administration was turned from true administration to tempting. His power was diminished and lessened so far as was permitted, and turned to performing wonderful things by rapid transformations which he achieves through corporeal creation. Because all these things were disordered by a will depraved by pride, he turned them all to the nourishing of his pride, seeking to be adored and worshiped by men and adored in the same manner as God. Hence it is that he does nothing but evil. Thus God is just in only permitting this for the punishment of wrongdoers and the reward of the good as will be evident in the final judgment. | -- Et quia « non est dedecus peccati sine decore iustitiae»; ideo statim, cum cecidit in peccatum, cum ceteris adhaerentibus sibi perdidit locum summum, scilicet empyreum, descendens ad imum, scilicet caliginosum aerem, vel infernum, ita quod lapsus in culpam fuit per liberum arbitrium, lapsus vero in poenam per divinum iudicium. -- Et quoniam immutabilitatem habebat post electionem, ideo statim obstinatus est in malo, et per hoc excaecatum a vero et deordinatus est in operatione et infirmatus in virtute: ideo voluntas eius impia et actio aversa a Deo conversa est ad hominis odium et invidiam; et perspicacitas rationis a vero lumine excaecata conversa est ad deceptiones per divinationes et cautelas\l "; et officiositas in ministrando a vero ministerio amota conversa est ad tentamenta; et virtuositas imminuta et coarctata, quantum permittitur, convertitur ad mirabilia facienda per transmutationes repentinas, quas facit circa corpoream creaturam. -- Et quia haec omnia deordinata sunt per voluntatem depravatam per superbiam; ideo haec omnia convertit ad fomentum suae superbiae, quaerens ab hominibus coli et adorari ad modum Dei. Hinc est, quod «omnia male agit\l "»; quod tamen iuste Deus modo permittit ad vindictam malefactorum, laudem vero bonorum, sicut apparebit per finale judicium. | Brv02c07n04 -|1676|- |
3. Confirmation of the Good Angels | Brv02c08n00 -|1205|- | |
We should hold these truths about the confirmation of the angels: that, just as the angels who turned away from God were instantly made obstinate in their impenitence, so those who turned to God were instantly strengthened in will by grace and glory, perfectly illumined in reason according to their morning and evening knowledge, perfectly fortified in power, either for command or execution, and perfectly ordered in operation either contemplative or administrative. All this was according to a triple hierarchy, namely, the supreme, the middle, and the lowest. In the supreme hierarchy are the Thrones, Cherubim, and Seraphim, in the middle hierarchy the Dominations, Virtues, and Powers, in the lowest the Principalities, Archangels, and Angels. From this last group most are sent for ministration and assigned to the custody of men for whom they minister by purifying, illuminating, and perfecting according to the command of the will of God. | De confirmatione vero Angelorum hoc tenendum est, quod sicut angeli a Deo aversi statim sunt obstinati per impoenitentiam ; sic ad Deum conversi statim fuerunt confirmati per gratiam et gloriam in voluntate, perfecte illuminati in ratione secundum cognitionem matutinam et vespertinam, perfecte fortificati in virtute sive imperativa, sive exsecutiva\l ", et perfecte ordinati in operatione sive contemplativa , sive ministrativa; et hoc secundum triplicem hierarchiam, scilicet supremam, mediam et infimam. Ad supremam autem spectant Throni, Cherubim et Seraphim; ad mediam Dominationes, Virtutes et Potestates; ad intimam Principatus, Archangeli , Angeli. Ex quibus plurimi sunt in ministerium missi et ad custodiam hominum deputati, quibus ministrant purgando, illuminando et perficiendo, secundum imperium voluntatis Dei. | Brv02c08n01 -|1206|- |
The reason for understanding the foresaid is this: Since the angels on account of their expressed similitude and nearness to the first and supreme principle have a Godlike intellect and immutability after consent by their freedom of choice—by supervenient divine grace they turned to the supreme good because they chose God and were equally strengthened by glory and perfected—it follows that in their will they have become stable and happy, and as regards reason they were made keen of intellect so that not only do they know things in a proper way, but even in art, and hence not only do they have an evening knowledge, but also a morning knowledge or even a day knowledge because of the plenitude and complete purity of that light as to which all creation may deservedly be called dark. As regards power, they have been perfectly fortified either for commanding or executing, whether they assume a body or not. As regards operation, they are most perfectly ordered (so that they are not even capable of being disordered) either by ascending to the contemplation of God or by descending to the ministration of men, because, since God is contemplated "face to face," wherever they may be sent they proceed within God. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum Angeli propter expressam similitudinem et propinquitatem ad primum et summum principium habeant intellectum deiformem \l " et immutabilitatem post consensum ex libertate arbitrii; divina superveniente gratia, ad summum bonum conversi , cum totaliter in Deum tenderent, per gloriam fuerunt confirmati pariter et perfecti: ideo quantum ad voluntatem fuerunt stabiles et felices; quantum ad rationem, perspicaces, ita ut non tantum cognoscerent res in proprio genere, sed etiam in arte, ac per hoc non tantum (laterent cognitionem vespertinam, sed etiam matutinam, vel etiam diurnam , propter illius lucis plenitudinem et omnimodam puritatem, respectu cuius omnis creatura merito potest dici tenebra\l ". -- Quantum autem ad virtuositatem perfecte fortificati sive in imperando, sive in exsequendo, vel assumto corpore, vel etiam non assumto. -- Quantum vero ad operationem perfectissime ordinati, ut iam non possint deordinari nec ascendendo ad contemplationem Dei nec descendendo ad ministrandum homini; quia, cum Deum facie ad faciem contemplentur, quocumque mittantur, intra Deum currunt. | Brv02c08n02 -|1207|- |
The angels are sent and operate according to the order of the hierarchies which was begun by nature and finished by the glory that in stabilizing the ability of their free choice to turn, illumined their keenness of intellect, ordered their loyalty to duty, and strengthened their power according to the four attributes named above. Keenness of reason in contemplation either looks mainly to the veneration of the divine majesty or to understanding truth or to desiring goodness, and hence there are three orders in the first hierarchy, namely, Thrones to whom belongs reverence, Cherubim to whom wisdom, and Seraphim to whom benevolence. To perfect strength belong the power to command, the power to follow out a plan, and the power to expedite. The first is assigned to Dominations, the second to Virtues, and the third to Powers whose duty it is to ward off opposing powers. To perfect loyalty to duty are directed: ruling, revealing, and assisting. The first belongs to Principalities, the second to Archangels, and the third to Angels because, as custodians, they guard lest those standing should fall and they help those who are falling to arise again. Thus it is plain that all these qualities are found in the angels in greater or less degree as we gradually descend from the highest to the lowest. Each order, however, ought to be named for that power "which each has received more particularly as its gift." " | Aguntur enim et agunt secundum ordinem hierarchicum in eis initiatum per naturam et consummatum per gloriam, quae, stabiliendo liberi arbitrii vertibilitatem, illustravit perspicacitatem, ordinavit officiositatem et roboravit virtutem, secundum quatuor attributa superius\l " nominata. -- Perspicacitas autem rationis in contemplando aut principaliter respicit ad maiestatem divinam venerandam, aut ad veritatem intelligendam, aut ad bonitatem desiderandam; et secundum hoc sunt tres ordines in prima hierarchia, scilicet Throni, ad quos reverentia; Cherubim, ad quos sapientia, et Seraphim, ad quos spectat benevolentia. -- Ad perfectam autem virtuositatem spectat virtus imperativa, virtus exsecutiva et virtus expeditiva\l ". Prima ad Dominationes , secunda ad Virtutes, tertia vero ad Potestates spectat, quarum est arcere potestates contrarias. -- Ad perfectam officiositatem spectat regere, revelare et relevare. Primum est Principatuum, secundum Archangelorum et tertium Angelorum, quia custodiunt, ne stantes cadant, et cadentes adiuvant, ut resurgant. -- Et sic patet, quod haec omnia sunt in Angelis secundum plus et minus, gradatim a superioribus descendendo usque ad ima. Ordo autem denominari debet ab eo quod « excellentius accepit in munere\l "» | Brv02c08n03 -|1208|- |
E. Production Of Man | Brv02c09n00 -|1681|- | |
1. Spirit | Brv02c09n00 -|1209|- | |
After discussing corporeal and incorporeal nature, we should say something about that nature composed of both, first with regard to the mind, secondly with regard to the body, and thirdly with regard to the whole man. These truths we should hold in accord with Holy Scripture about the rational soul: that it is an existing, living, intelligent form having freedom of choice. To be sure, the soul is a form having existence neither by itself nor from the divine nature but brought into being by God from nothing through creation. It is a form possessing life not from extrinsic nature but in itself, not a mortal life but a perpetual life. It is a form intelligent, not only a created form but also a "creating essence" made to God's image in memory, intellect, and will. It is a form having freedom of choice because it is always free from coercion and was free from misery and fault in the state of innocence though not in the state of fallen nature. This freedom from coercion consists in nothing but the faculty of will and reason which are the principal powers of the soul. | Post naturam corpoream et incorpoream dicenda sunt aliqua de natura ex utrisque composita, primo ex parte mentis, secundo ex parte carnis, tertio ex parte totius hominis. De anima igitur rationali haec in summa tenenda sunt secundum sacram doctrinam, scilicet quod ipsa est forma ens, vivens, intelligens et libertate utens. Forma quidem ens non a se ipsa nec de divina natura, sed a Deo de nihilo per creationem in esse deducta. -- Forma autem vivens; non ex natura extrinseca, sed se ipsa; non vita mortali, sed vita perpetua. -- Forma vero intelligens non tantum creatam, sed etiam «creatricem essentiam», ad cuius imaginem facta est per memoriam, intelligentiam et voluntatem. -- Forma quoque libertate utens, quia semper est libera a coactione; a miseria vero et culpa libera fuit in statu innocentiae, licet non in statu naturae lapsae; haec autem libertas a coactione nihil aliud est quam facultas voluntatis et rationis, quae sunt potentiae animae principales. | Brv02c09n01 -|1210|- |
The reason for understanding the foresaid is this: Because the first principle is most blessed and most benevolent, by the very height of its own benevolence it communicates its own beatitude to the creature, not only to the spiritual and nearest creation, but also to corporeal and distant creation. Nevertheless, to corporeal and distant creation it communicates its beatitude mediately because "the divine law is this, that the lowest things are led to the highest through intermediaries." Thus He made not only the angelic and pure spirit capable of achieving beatitude, but also the spirit joined to a body, namely, man. The rational soul is therefore a form capable of beatitude. Because gaining the reward of beatitude is not glorious unless it is merited and it does not deserve to be merited unless the will is unrestricted and free, it follows that freedom of choice ought to be given to the rational soul by the removal of coercion because it is of the nature of the will that it cannot be forced, though by fault it may be made miserable and the servant of sin. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sit beatissimum et benevolentissimum; ideo sua summa benevolentia beatitudinem suam communicat creaturae, non tantum spirituali et proximae, sed etiam corporali et longinquae. Corporali tamen et longinquae communicat mediate, quia « lex divinitatis haec est, ut infima per media reducantur ad summa». Et ideo non tantum spiritum angelicum et separatum fecit beatificabilem, sed etiam spiritum coniunctum, scilicet humanum. Est igitur anima rationalis forma beatificabilis. Et quia ad beatitudinis praemium pervenire non est gloriosum nisi per meritum; nec mereri contingit, nisi in eo quod voluntarie et libere fit: ideo oportuit, animae rationali dari libertatem arbitrii per remotionem omnis coactionis; quia hoc est de natura voluntatis, ut nullatenus possit cogi, licet per culpam misera efficiatur et serva peccati. | Brv02c09n02 -|1211|- |
Because a form capable of achieving beatitude is capable of holding God in memory, intellect, and will, and this is existence in the image of the Trinity through the unity of essence and trinity of powers, it follows that the soul had to be capable of knowing God and all things and by this the soul is stamped with the image of God. And because nothing blessed can lose beatitude and nothing can be capable of beatitude unless it is incorruptible and immortal, the rational soul has to live a life immortal from its very nature. | Rursus, quia forma beatificabilis est capax Dei per memoriam, intelligentiam et voluntatem; et hoc est esse ad imaginem Trinitatis propter unitatem in essentia et trinitatem in potentiis: ideo animam necesse fuit esse intelligentem Deum et omnia, ac per hoc Dei imagine insignatem. -- Et quia nihil beatum potest beatitudinem amittere, nihil poterat esse beatificabile, nisi esset incorruptibile et immortale; necesse fuit, animam rationalem immortali vita de sui natura esse viventem. | Brv02c09n03 -|1212|- |
Lastly, because all that derives its beatitude and immortality from another is mutable as regards a happy existence but incorruptible as regards existence, the soul neither exists by itself nor out of divine nature because it is mutable, nor is it produced by someone nor generated by nature because it is immortal and incorruptible. Thus this form cannot be brought into existence by generation because all that is naturally gen- erable is naturally corruptible. From this it is apparent how the end of beatitude necessarily imposes on the soul itself as destined for beatitude the conditions stated above. | Postremo, quia omne, quod ab alio beatificabile est et immortale, est mutabile secundum bene esse et incorruptibile secundum esse; ideo anima nec a se est nec de divina natura, quia mutabilis; nec producta de aliquo nec per naturam generata, quia est immortalis et incorruptibilis; et ita haec forma non potest per generationem in esse introduci, quia omne naturaliter generabile est naturaliter corruptibile\l ". -- Ex his apparet, qualiter finis beatitudinis necessitatem imponit praedictarum conditionum ipsi animae ad beatitudinem ordinatae. | Brv02c09n04 -|1213|- |
Because the soul as capable of achieving beatitude is immortal, it follows that,, since it is united to a mortal body, it can be separated from that body. Hence not only is it a form but a substance [hoc aliquid]. Thus the soul is united to the body not only as a perfection but as a mover and thus the soul completes by way of essence what it likewise motivates. Because the soul not only gives existence but also life, sensation, and intelligence, it has a vegetative, sensitive, and intellectual power so that through the vegetative power it generates, nourishes, and increases: generates as regards essence, nourishes as regards quality, and increases as regards quantity. By the sensitive power it apprehends sensible things, retains what it has apprehended, combines and divides what it has retained. It apprehends by the exterior sensitive power which is divided into five parts paralleling the five principal bodies of the world (i.e., earth, water, air, fire, and quintessence). It retains by memory; it combines and divides by the phantasy which is the first collective power. By the intellect it discerns truth, flees from evil, and seeks good: it discerns truth by the rational power, it rejects evil by the irascible power, it seeks good by the concupiscible power. | Quoniam autem ut beatificabilis est immortalis; ideo, cum unitur mortali corpori, potest ab eo separari; ac per hoc non tantum forma est, verum etiam hoc aliquid; et ideo non tantum unitur corpori ut perfectio, verum etiam ut motor; et sic perficit per essentiam, quod movet pariter per potentiam. Et quoniam ipsa non tantum dat esse, verum etiam vivere et sentire et intelligere; ideo potentiam habet vegetativam, sensitivam et intellectivam, ita quod per potentiam vegetativam generat, nutrit et augmentat: generat ut quid, nutrit ut quale, augmentat ut quantum\l ". -- Per sensitivam apprehendit sensibilia, retinet apprehensa, componit et dividit retenta: apprehendit quidem per sensitivam exteriorem quinquepartitam secundum correspondentiam ad quinque mundi corpora principalia\l "; retinet per memoriam , componit et dividit per phantasiam, quae est prima virtus collativa. -- Per intellectivam autem discernit verum, refugit malum et appetit bonum: verum quidem discernit per rationalem, malum repellit per irascibilem, bonum appetit per concupiscibilem\l ". | Brv02c09n05 -|1214|- |
Because the discernment of truth is cognition, and the flight from evil and the desire for good are appetites, the whole soul is divided into the cognitive and appetitive. | Rursus, quia discretio veri est cognitio, fuga et appetitus est affectio; ideo tota anima dividitur in cognitivam et affectivam. | Brv02c09n06 -|1215|- |
By way of elaboration: because there is a double cognition of truth, either truth as truth or truth as good, and truth is either eternal which is above the soul or temporal which is below it, it follows that the cognitive power, namely, the intellect and reason, is so divided that the intellect resides in the speculative and practical and the reason in the superior and inferior part. But this indicates diverse functions rather than diverse powers. | Amplius, quoniam cognitio veri est duplex: vel veri ut veri, vel veri ut boni; et hoc vel aeterni, quod est supra animam, vel temporalis, quod est infra: hinc est, quod potentia cognitiva, utpote intellectus et ratio, dividitur ita, quod intellectus in speculativum et practicum, ratio in superiorem portionem et inferiorem; quae potius nominant diversa officia quam diversas potentias\l ". | Brv02c09n07 -|1216|- |
In conclusion: because the appetite can be brought to anything in two ways, namely, according to natural instinct or according to deliberation and will, the affective power is divided into the natural will and the selective will. The latter is properly called the will. Because such a will is indifferent to either alternative, it is a free choice. Because this indifference springs from full deliberation and will together, the free choice is a faculty of the reason and of the will so that, as Augustine says, it embraces all the rational powers mentioned above. He says: "When we are speaking of free choice, we are speaking not of a part of the soul but most certainly of its whole." From the cooperation of these powers (of the reason, searching beyond itself, and of the will accompanying it), there arises the integrity of freedom, which is the principle of merit or demerit according as we choose good or evil. | Postremo, quoniam appetitus dupliciter potest ad aliquid ferri, scilicet secundum naturalem instinctum , vel secundum deliberationem et arbitrium; hinc est, quod potentia affectiva dividitur in voluntatem naturalem et voluntatem electivam, quae proprie voluntas dicitur. Et quoniam talis electio indifferens est ad utramque partem, ideo est a libero arbitrio. -- Et quia haec indifferentia consurgit ex deliberatione praeambula et voluntate adiuncta; hinc est, quod liberum arbitrium est facultas rationis et voluntatis; ita quod, sicut dicit Augustinus, omnes praedictas rationales potentias comprehendit. Ait enim: «Cum de libero arbitrio loquimur, non de parte animae loquimur, sed certe de tota». Ex concursu enim illarum potentiarum, rationis supra se ipsam redeuntis et voluntatis concomitantis, consurgit integritas libertatis, quae est principium meriti, vel demeriti, secundum electionem boni, vel mali. | Brv02c09n08 -|1217|- |
2. Body | Brv02c10n00 -|1218|- | |
These truths we should hold following the orthodox doctrines of faith in regard to the human body in its original state: that the body of the first man was created and formed from "the slime of the earth," and yet was subject to the soul and in its own way proportionate. I say proportionate as to its equal composition, its most beautiful and multiform organization, its rectitude of stature. Yet the body was subject in such a way that it was obedient and without rebellion, endowed with propagation and capable of propagation without lust. It had a vegetative nature without defect and was even immutable to any incorruptibility, and was not subject to death. Hence a place of earthly paradise with tranquil living was given to it. Woman was formed from the side of man as a consort and cooperator for immaculate propagation. The tree of life was given them for continuous vegetation and finally for perfect immutability through a perpetual immortality. | De corpore vero humano in statu primae conditionis tenenda sunt haec secundum doctrinam fidei orthodoxae, videlicet quod corpus primi hominis sic conditum fuit et de limo terrae\l " formatum, ut tamen esset animae subiectum et suo modo proportionabile, proportionabile, inquam, quantum ad complexionem aequalem, quantum ad organizationem pulcherrimam et multiformem et quantum ad rectitudinem staturae; subiectum autem, ut esset obtemperans sine rebellione, esset etiam propagans et propagabile sine libidine, esset vegetabile sine defectione, esset etiam immutabile ad omnimodam incorruptionem, non interveniente morte; et secundum hoc datus est sibi locus paradisi terrestris in habitationem tranquillam. -- Formata est mulier de latere viri in consortium et adiutorium ad propagationem immaculatam; datum est etiam lignum vitae\l "ad vegetationem continuam, et tandem ad immutationem perfectam per immortalitatem perpetuam. | Brv02c10n01 -|1219|- |
The reason for understanding the foresaid is this: Because the first principle was most powerful, wise, and good in production, and because He has made this manifest in all His effects in a certain way, He ought to manifest this most impressively in His last and most noble effect. Such is man, whom He produced last among all creatures so that in man He should appear most potently, and the accomplishment of the divine works should be reflected in him. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sit in producendo potentissimum, sapientissimum et optimum, et in omnibus effectibus suis hoc aliquo modo manifestet; potissime debuit hoc manifestare in ultimo effectu et nobilissimo; cuiusmodi est homo, quem inter ceteras creaturas produxit ultimo, ut in hoc potissime appareret et reluceret divinorum operum consummatio. | Brv02c10n02 -|1220|- |
That the power of God might be manifest in man, He made him from natures very distant from each other, joined into one person and nature. Such are the body and soul: the former is a corporeal substance, the latter is a spiritual and incorporeal substance. These two are most distant from each other as kinds of substance. | Ut igitur in homine manifestaretur Dei potentia, ideo fecit eum ex naturis maxime distantibus, coniunctis in unam personam et naturam; cuiusmodi sunt corpus et anima, quorum unum est substantia corporea, alterum vero, scilicet anima, est substantia spiritualis et incorporea; quae in genere substantiae maxime distant\l ". | Brv02c10n03 -|1221|- |
That the wisdom of God might be manifested He made such a body as would have a proper proportion to the soul. Therefore, because the body is one with the soul for the accomplishing of, moving to, and tending toward beatitude above, it follows that for the body to conform to the living soul, it had a constitution not proportionate in weight and bulk, but proportionate in natural justice which disposes it for the most noble way of life. That the body might be suitable for the exercise of many powers, it had many organs with supreme elegance, ingenuity, and adaptability, as is plain in the face and in the hand, which is the organ of organs. That the soul might be suitable for seeking heaven, the body had a rectitude of stature and a head above, so that corporeal rectitude might corroborate mental rectitude. | Ut vero ibidem manifestaretur Dei sapientia, fecit tale corpus, ut proportionem suo modo haberet ad animam. Quoniam ergo corpus unitur animae ut perficienti et moventi et ad beatitudinem sursum tendenti\l "; ideo, ut conformaretur animae vivificanti, habuit complexionem aequalem non a pondere, vel mole, sed ab aequalitate naturalis iustitiae, quae disponit ad nobilissimum modum vitae. -- Ut autem conformaretur moventi per multiformitatem potentiarum , habuit multiformitatem organorum cum summa venustate et artificiositatae et ductibilitate; sicut patet in facie et in manu, quae est « organum organorum». -- Ut autem conformaretur animae sursum tendenti ad caelum, habuit rectitudinem staturae et caput sursum erectum; ut sic corporalis rectitudo mentali rectitudini attestaretur. | Brv02c10n04 -|1222|- |
Lastly, that the goodness and benevolence of God might be manifest in man, He made man free from all taint or fault and free from all suffering or misery. Since the first principle is at the same time the best and the most just and, because He is the best, He ought not to have made man otherwise than good and hence innocent and upright. Because He is most just, He ought not to have inflicted suffering on one who had no sin. For this reason He made such a body with a rational soul that the body was obedient to the soul in such a way that no rebellion was there, no proneness to lust, no lack of strength, and no corruption of death. Likewise the body was so conformed to the soul that, as the soul was innocent and yet able to fall into sin, so the body was without pain and yet able to fall into suffering. Hence "the body was able to die and was able not to die." It was able to be sufficient and was able to have wants; it was able to obey the soul and also to put up a fight and rebellion against it. | Postremo, ut in homine manifestaretur Dei bonitas et benevolentia, ideo fecit hominem absque omni macula et culpa et absque omni poena sive miseria. Cum enim primum principium simul sit optimum et iustissimum; quia optimum, non debuit facere hominem nisi bonum, ac per hoc innocentem et rectum\l "; quia iustissimum, poenam non debuit infligere ei qui nullum omnino habebat peccatum ac per hoc tale corpus constituit illi animae rationali, quod ita sibi esset obtemperans, ut nulla esset in eo pugna rebellionis, nulla pronitas libidinis, nulla imminutio vigoris, nulla corruptio mortis; ita etiam esset animae conforme, ut, sicut anima erat innocens, et tamen poterat cadere in culpam, sic corpus esset impassibile, et tamen posset cadere in poenam; et ideo « poterat non mori, et poterat mori »; poterat habere sufficientiam, et poterat habere indigentiam ; poterat animae obtemperare, et poterat etiam adversus eam rebellionem et pugnam habere. | Brv02c10n05 -|1223|- |
And moreover in that state the body was such that there would be a seminal issue for the propagation of offspring by the participation of the female sex as a cooperator. The body was such that even though the humor, as it nourished the body, would be consumed by the action of heat, nevertheless its renewal would be accomplished through the food of the trees of Paradise, since the source of the humor would be restored or preserved by the tree of life, because the tree has this power whence, as Augustine says, the tree of life is not only a food but also a sacrament. Therefore the incorruptibility and immortality of the body of Adam came principally from the soul by which it was contained and influenced, from the fine coordination of the body, which receptive of this influence acted harmoniously, from the tree of life which assisted and nourished it, and from the governance of divine providence which conserved its life from within and protected it against dangers from without. | Et propterea in statu illo corpus erat tale, ut ab eo fieret decisio seminalis ad propagationem prolis per adminiculum sexus muliebris pariter comprincipiantis; fieret etiam humoris nutrimentalis consumit per actionem caloris; fieret etiam nihilominus restauratio per alimentum lignorum paradisi, restaurat per lignum vitae, seu praeservata humido radicali; quod quidem lignum hanc virtutem habuit, ob quam, ut dicit Augustinus\l ", fuit non solum in cibum, verum etiam in Sacramentum. -- Incorruptio igitur et immortalitas corporis Adae principaliter veniebat ab anima sicut a continente et influente, a corporis bona et aequali complexione sicut a disponente et suscipiente, a ligno autem vitae sicut a vegetante et adminiculante, a regimine vero divinae providentiae sicut interius conservante et exterius protegente. | Brv02c10n06 -|1224|- |
3. Entire Composite | Brv02c11n00 -|1225|- | |
These truths we should hold about the whole man residing in Paradise: that a double sense was given to him, an interior and an exterior—of mind and of flesh. There was given to him a double power of movement, namely, the imperative power in the will and the executive power in the body. A double good was given to him, one visible and the other invisible. A double precept was laid down, namely, that of nature and that of discipline: the precept of nature: "Increase and multiply," and the precept of discipline: "Of the tree of knowledge of good and evil, thou shalt not eat." Side by side with these, a fourfold aid was given man, namely, reason, conscience, synderesis, and grace, which sufficiently equipped man to be able to remain good and to become better and to be able to be free from evil and to reject evil. | De toto autem homine in paradiso collocato\l "haec tenenda sunt, scilicet quod datus est ei duplex sensus, scilicet interior et exterior, mentis et carnis. -- Datus est ei duplex motus, scilicet imperativus in voluntate et exsecutivus in corpore. -- Datum est ei duplex bonum, unum visibile, alterum invisibile. -- Datum est ei duplex praeceptum, scilicet naturae et disciplinae; praeceptum naturae: Crescite et multiplicamini; praeceptum disciplinae: De ligno scientiae boni et mali ne comedas; -- Iuxta quae datum est sibi quadruplex adiutorium, scilicet scientiae, conscientiae, synderesis et gratiae, ex quibus sufficienter habuit, ut posset stare in bono et proficere et a malo cavere et declinare. | Brv02c11n01 -|1226|- |
The reason for understanding the foresaid is this: The first principle made the sensible world to make Himself known so that, as it were, by a vestige and a mirror man should be led back to loving God the artificer and to praising Him. In accord with this idea there is a double book, one written within which is the eternal art and wisdom of God, and the other written without, namely, the sensible world. Since there was one creature which had a sense within for an understanding of the interior book, namely, the angel, and another which had its whole sense without, namely, the brute animal, so for the perfection of the universe there ought to be a creature with the two senses mentioned above to understand the book written within and that written without, that is, of the wisdom of God and His work. And because in Christ eternal wisdom and His work concur in one person, He is called the book "written within and without" for the reparation of the world. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium fecit mundum istum sensibilem ad declarandum se ipsum, videlicet ad hoc, quod per illum tanquam per speculum et vestigium reduceretur homo in Deum\l " artificem amandum et laudandum. Et secundum hoc duplex est liber, unus scilicet scriptus intus, qui est aeterna Dei ars et sapientia; et alius scriptus foris, mundus scilicet sensibilis. Cum igitur esset una creatura, quae sensum habebat intus ad cognitionem libri interioris, ut Angelus; et alia, quae totum sensum habebat foris, ut quodlibet animal brutum: ad perfectionem universitatis debuit fieri creatura, quae hoc sensu duplici esset praedita ad cognitionem libri scripti intus et foris, id est Sapientiae et sui operis. Et quia in Christo simul concurrit aeterna Sapientia et eius opus in una persona; ideo dicitur liber scriptus intus et foris \l " ad reparationem mundi. | Brv02c11n02 -|1227|- |
Because a movement corresponds to a given sense, there is a double movement in man: one in accord with the instinct of reason in the mind, the other in accord with the sensual instinct in the flesh. It belongs to the first to command and to the second to obey when things are in order. Whenever the reverse happens, rectitude and the regimen of the soul are thrown from their place. | Et quia cuilibet sensui respondet motus, ideo duplex datus est homini motus: unus secundum instinctum rationis in mente, alius secundum instinctum sensualitatis in carne\l ". Primi est imperare, secundi est obtemperare, secundum rectum ordinem; quando autem fit e converso, tunc rectitudo et regimen animae praecipitatur de statu suo. | Brv02c11n03 -|1228|- |
Because to any given movement and sense there corresponds an appetite for something good, there has been prepared for man a double good: "one visible, the other invisible; one temporal, the other eternal; one of the flesh, the other of the spirit. God gave one of these goods and promised the other so that one is possessed gratuitously, the other acquired by merit." | Et quia cuilibet motui et sensui respondet appetitus ad aliquod bonum, ideo praeparatum est homini duplex bonum: « unum visibile, alterum invisibile; unum temporale, aliud aeternum; unum carni, alterum spiritui. Ex his bonis Deus unum dedit, alterum promisit, ut unum gratis possideatur, alterum per meritum quaereretur ». | Brv02c11n04 -|1229|- |
Because a good is given in vain unless it is custodied, and it is promised in vain unless it can be attained, a double precept was given man: the one of nature for the keeping of the good already given, the other of discipline for the meriting of the promised good which cannot be better gained than by meritorious obedience. Obedience is meritorious whenever it follows a precept because of itself alone and not from any other cause. Such is called a precept of discipline because it is taught through itself, so great is the power of obedience which by its own merit leads to heaven and by its own contradiction throws one down to hell. That mandate was not given to man because of any need which God had for human service, but to offer a way of meriting our crown by pure and voluntary obedience. | Et quia frustra datur bonum, nisi custodiatur; frustra promittitur, nisi ad ipsum perveniatur: ideo duplex datum est homini praeceptum: unum naturae ad custodiendum bonum datum, alterum disciplinae ad promerendum bonum promissum, quod nullo modo melius poterat mereri quam per meram obedientiam. Obedientia autem mera est, quando praeceptum ex se solo obligat, non ex aliqua alia causa; et tale dicitur praeceptum disciplinae, quia per ipsum discitur, quanta sit virtus obedientiae, quae suo merito ducit ad caelum, suo vero contrario\l " praecipitat in infernum. Non ergo datum est illud mandatum homini propter indigentiam aliquam, quam Deus haberet de humano obsequio; sed ad dandam viam merendi coronam per meram et voluntariam obedientiam. | Brv02c11n05 -|1230|- |
Because man by reason of his defective nature, formed from nothing and unstrengthened by glory, was able to fall, the most benign God gave him four aids: two of nature and two of grace. He established a double rectitude in man's nature: one for judging correctly, and this is the rectitude of conscience; the other for desiring correctly, and this is synderesis whose part it is to murmur against evil and stimulate good. God superadded a double perfection of grace: one of grace [gratis data],* which is knowledge illuminating the intellect to know itself, its God, and the world which He has made for its sake; the other, a grace [gratum faciens], which is charity creating an affection for loving God above all things and one's neighbor as oneself. Thus before his fall, man had natural perfections; with grace superimposed. From this it is clear that if he fell it was owing to his own fault, because he refused to obey. | Et quoniam homo ratione naturae defectivae, ex nihilo formatae nec per gloriam confirmatae poterat cadere; benignissimus Deus quadruplex ei contulit adiutorium: duplex naturae et duplex gratiae. Duplicem enim indidit rectitudinem ipsi naturae: unam ad recte iudicandum, et haec est rectitudo conscientiae; aliam ad recte volendum, et haec est synderesis, cuius est remurmurare contra malum et stimulare ad bonum. -- Duplicem etiam superaddidit perfectionem gratiae: unam gratiae gratis datae, quae fuit scientia illuminans intellectum ad cognoscendum se ipsum, Deum suum et mundum istum, qui factus fuerat propter ipsum; aliam gratiae gratum facientis, quae fuit caritas habilitans affectum ad diligendum Deum super omnia et proximum sicut se ipsum\l ". -- Et sic ante lapsum homo perfecta habuit naturalia, supervestiri nihilominus divina gratia. Ex quo manifeste colligitur, quod si cecidit, hoc non fuit nisi ex culpa sua, quia obedire contempsit. | Brv02c11n06 -|1231|- |
F. Completion and Ordination of the Finished World | Brv02c12n00 -|1232|- | |
From what has been said above we can gather that the creation of the world is a kind of book in which the Trinity shines forth, is represented and found as the fabricator of the universe in three modes of expression, namely, in the modes of vestige, image, and similitude, such that the reason for the vestige is found in all creatures, the reason for the image in intelligent creatures or rational spirits alone, and the reason for similitude in the Godlike only. Hence, as if by certain steplike levels, the human intellect is born to ascend by gradations to the supreme principle, which is God. | Ex praedictis autem colligi potest, quod creatura mundi est quasi quidam liber, in quo relucet, repraesentatur et legitur Trinitas fabricatrix secundum triplicem gradum expressionis, scilicet per modum vestigii, imaginis et similitudinis; ita quod ratio vestigii reperitur in omnibus creaturis, ratio imaginis in solis intellectualibus seu spiritibus rationalibus, ratio similitudinis in solis deiformibus; ex quibus quasi per quosdam scalares gradus intellectus humanus natus est gradatim ascendere in summum principium, quod est Deus. | Brv02c12n01 -|1233|- |
The reason for understanding the foresaid is this: Because all creatures have a looking back and dependency on their Creator, they are capable of a triple comparison with Him, namely, either as to the creative principle or as to the object toward which they tend or as to the indwelling gift. Every effect is related to God in the first way, every intellect in the second, and in the third every spirit, just and acceptable to God. Every effect, no matter how small its measure of light, is born to attain God through knowledge and love. Every just and holy spirit has the gift of the Holy Spirit infused into it. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum omnes creaturae respectum habeant et dependentiam ad suum Creatorem, tripliciter ad ipsum comparari possunt, scilicet aut sicut ad principium creativum\l ", aut sicut ad obiectum motivum, aut sicut ad donum inhabitativum. Primo modo comparatur ad ipsum omnis eius effectus, secundo modo omnis intellectus, tertio modo omnis spiritus iustus et Deo acceptus. Omnis enim effectus, quantumcumque parum habens de esse, habet Deum sicut principium. Omnis intellectus, quantumcumque parum habens de lumine, natus est per cognitionem et amorem capere Deum. Omnis autem spiritus iustus et sanctus habet donum Spiritus sancti sibi infusum. | Brv02c12n02 -|1234|- |
Because a creature is not able to have God as its principle without being fashioned after Him according to unity, truth, and goodness, and cannot have God as its object without embracing Him by memory, intelligence, and will, and cannot have God as an infused gift without conforming to Him by faith, hope, and charity, the threefold endowment, and because the first conformity is far removed from God, the second is closely related to Him, and the third is the closest in relation to Him, it follows that the first is said to be the vestige of the Trinity, the second the image, and the third the similitude. | Et quoniam creatura habere non potest Deum sicut principium, quin configuretur ei secundum unitatem, veritatem et bonitatem; nec Deum sicut obiectum, quin eum capiat per memoriam, intelligentiam et voluntatem; nec Deum sicut donum infusum, quin configuretur ei per fidem, spem et caritatem, seu triplicem dotem\l "; et prima conformitas est longinqua, secunda propinqua et tertia proxima: hinc est, quod prima dicitur vestigium Trinitatis, secunda imago et tertia similitudo. | Brv02c12n03 -|1235|- |
There is therefore a rational spirit intermediate between the first and the last, of such a kind that it possesses the first inferiorly, the second interiorly, and the third superiorly. Hence in the state of innocence, since the image was not spoiled but made Godlike through grace, the book of creation was sufficient for man to prepare himself for beholding the light of divine wisdom, so that thus he might be wise since he saw the things of the universe in themselves and saw them in a proper way, saw them even in art according to which things have a triple existence, namely, in matter or nature proper, in created intelligence, and in the eternal art. As to these three, Scripture says: God said: Let it be made; He made it; and it was made. | Est igitur spiritus rationalis medius inter primam et ultimam, ita quod primam habet inferius, secundam interius, tertiam superius. Et ideo in statu innocentiae, cum imago non erat vitiata, sed deiformis effecta per gratiam, sufficiebat liber creaturae, in quo se ipsum exerceret homo ad contuendum lumen divinae sapientiae; ut sic sapiens esset, cum universas res videret in se, videret in proprio genere, videret etiam in arte; secundum quod res tripliciter habent esse, scilicet in materia vel natura propria, in intelligentia creata et in arte aeterna; secundum quae tria dicit Scriptura: Dixit Deus: fiat; fecit, et factum est. | Brv02c12n04 -|1236|- |
Because of this triple vision man receives a triple eye, as Hugh of St. Victor says, the eye of the flesh, the eye of reason, and the eye of contemplation: the eye of the flesh by which he sees the world and those things that are in the world, the eye of reason by which he sees the soul and those things that are in the soul, the eye of contemplation by which he sees God and those things that are in God. Thus by the eye of the flesh man sees those things that are outside himself, by the eye of reason those things that are within himself, and by the eye of contemplation those things that are above himself. The eye of contemplation does not function perfectly except through glory which man loses through sin and recovers by grace and faith and the understanding of the Scriptures. By these the human mind is purified, illumined, and brought to the contemplation of things heavenly. Fallen man cannot attain them unless he first recognizes his own defects and darknesses. But this he does not do unless he considers the fall of human nature. | Propter quam triplicem visionem triplicem homo accepit oculum, sicut dicit Hugo de sancto Victore\l ", scilicet carnis, rationis et contemplationis: oculum carnis, quo videret mundum et ea quae sunt in mundo; oculum rationis, quo videret animum et ea quae sunt in animo; oculum contemplationis, quo videret Deum et ea quae sunt in Deo; et sic oculo carnis videret homo ea quae sunt extra se, oculo rationis ea quae sunt intra se, et oculo contemplationis ea quae sunt supra se. Qui quidem oculus contemplationis actum suum non habet perfectum nisi per gloriam, quam amittit per culpam, recuperat autem per gratiam et fidem et Scripturarum intelligentiam, quibus mens humana purgatur, illuminatur et perficitur ad caelestia contemplanda; ad quae lapsus homo pervenire non potest, nisi prius defectus et tenebras proprias recognoscat; quod non facit, nisi consideret et attendat ruinam humanae naturae. | Brv02c12n05 -|1237|- |
VI. Corruption of Sin | Brv03c00n00 -|1238|- | |
A. Origin of Evil in General | Brv03c01n00 -|1239|- | |
After briefly establishing certain truths about the Trinity of God and the creation of the world, we now undertake a brief treatment of the corruption of sin. On this subject we must hold in summation that sin is not any kind of essence but a defect and corruption by which the mode, species, and order in the created will are corrupted. Hence the corruption of sin is opposed to good itself; it has no existence except in the good; it has no source except from the good which is the free choice of the will, and the will is neither completely evil, since it can wish good, nor completely good, since it can fall into evil. | Praedeterminatis igitur aliquibus breviter de Trinitate Dei et creatura mundi, restat nunc, aliqua breviter tangere de corruptela peccati. De qua in summa tenendum est, quod peccatum non est essentia aliqua, sed defectus et corruptela, qua scilicet corrumpitur modus, species et ordo in voluntate creata; ac per hoc corruptio peccati est ipsi bono contraria, nec tamen habet esse nisi in bono nec ortum trahit nisi a bono, quod quidem est liberum voluntatis arbitrium; et ipsum nec est summe malum, cum possit velle bonum; nec summe bonum, cum possit declinare in malum. | Brv03c01n01 -|1240|- |
The reason for understanding the foresaid is this: Since the first principle is a being from itself and not from another, it is necessary that it is a being because of itself and hence completely good, having no defect. Therefore there is not anything nor can there be anything which is the first and complete evil because the first principle bespeaks the greatest perfection, and the greatest evil bespeaks the very greatest defect. Since the first principle as the greatest and most perfect being cannot be deficient in essence or in operation, the greatest evil cannot exist, nor does something evil exist, nor can evil in any way reign. Because the first principle is omnipotent, it is able to bring good from non-existence into existence even without the prop of any matter. The first principle did this when it shaped the creature to whom it gave existence, life, intelligence, and choice, and it is fitting that the creature, since it has an existence according to the triple cause, should have in its substance and will a mode, species, and order. The creature was born to perform its works from God, according to God, and because of God, and this according to the mode, species, and order implanted within it. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, cum sit ens a se ipso, non ab alio, necesse est, quod sit ens propter se ipsum, ac per hoc summe bonum, nullum prorsus habens defectum. Non est igitur aliquid nec esse potest, quod sit primum et summe malum, quia primum principium dicit summum complementum, et summum malum defectum dicit permaximum. Quoniam igitur primum principium, ut summe ens et completum, nec deficere potest in essendo nec in operando; nec summe malum est nec aliquod malum est nec aliquo modo malum principiare potest. -- Quia tamen omnipotens est, potest bonum de non-esse in esse deducere, etiam sine adminiculo alicuius materiae. Quod et fecit, cum creaturam finxit, cui dedit esse, vivere, intelligere et velle; quae quidem, quia a summo bono fuit secundum triplicis causae habitudinem; oportuit, quod haberet in sua substantia et voluntate modum, speciem et ordinem. Nata ergo fuit agere opera sua a Deo et secundum Deum et propter Deum, et hoc secundum modum, speciem et ordinem sibi insitum. | Brv03c01n02 -|1241|- |
Because the creature is from nothing and is defective, it can withdraw from acting because of God, so that it may do something because of itself and not because of God and thus something neither from God, according to God, nor because of God. This is sin, which is the corruption of mode, species, and order. Because sin is a defect, it does not have an efficient cause but a deficient cause, namely, the defection of the created will. | Sed quia de nihilo fuit et defectiva, potuit deficere ab agendo propter Deum, ut aliquid faceret propter se, non propter Deum, ac per hoc nec a Deo nec secundum Deum nec propter Deum; et hoc est peccatum, quod est modi, speciei et ordinis corruptivum; quod, quia defectus est, non habet causam efficientem, sed deficientem, videlicet defectum voluntatis creatae. | Brv03c01n03 -|1242|- |
Because corruption exists and is of the good, and all corruption exists in a corruptible thing, corruption does not exist except in the good. Whence, since free will corrupts the mode, species, and order in itself by withdrawing from the true good, all sin, in so far as it is of this kind, both exists from the will as its origin and exists in the will as its proper subject. The will does this when by its defection, mutability, and vertibility, it adheres to the commutable good, rejecting the non-deficient and incommutable good. | Quia vero corruptio est et non nisi boni; et omnis corruptio in re corruptibili est: ideo non est nisi in bono; ac per hoc, cum voluntas libera corrumpat in se ipsa modum, speciem et ordinem, deficiendo a vero bono, peccatum omne in quantum huiusmodi et est a voluntate, sicut a prima origine, et est in voluntate, sicut in proprio subiecto; quod quidem facit voluntas, quando sua defectibilitate, mutabilitate et vertibilitate, spreto bono indeficiente et incommutabili, bono commutabili inhaerescit. | Brv03c01n04 -|1243|- |
From these statements we gather that "sin is not an appetite for things evil, but a rejection of the better." Hence there is in the appetite of the will a corruption of mode, species, and order, and through this "I proceed voluntarily, and if involuntarily it is not sin." Understanding these matters well beforehand, the heresy of the Manichaeans in positing a greatest evil, the first principle of all evil, clearly falls. Also it is clear what the origin of evil is and what is the subject of evil. | Ex quibus colligitur, quod «peccatum non est appetitio malarum rerum, sed desertio meliorum »; et ideo in appetitu voluntatis est modi, speciei et ordinis corruptivum, ac per hoc «adeo voluntarium, quod si non est voluntarium, iam non est peccatum». -- His autem praeintellectis, manifeste cadit impietas Manichaeorum ponentium summe malum omnium malorum principium primum. Apparet etiam, quae sit mali origo, et quid sit mali subiectum. | Brv03c01n05 -|1244|- |
B. Our First Parents Sinned | Brv03c02n00 -|1693|- | |
1. Temptation | Brv03c02n00 -|1245|- | |
To understand how the corruption of sin came into the world, we should consider the fall of the first parent, the transmission of original sin, and the source or root of actual sin. In connection with the fall of the first parent, we ought to consider these three events: the temptation by the devil, the sin committed, and the punishment inflicted. | Ad intelligendum autem, qualiter corruptela peccati introivit in mundum, considerare oportet lapsum primi parentis, traductionem culpae originalis et ortum seu radicem peccati actualis. -- Circa lapsum igitur primi parentis haec tria nobis consideranda occurrunt, scilicet tentatio diabolica, culpa commissa et poena inflicta. | Brv03c02n01 -|1246|- |
We must hold these truths about the trial of man: Since God had established man in the happiness of Paradise in two sexes, namely, male and female, the devil with envy of man assumed the shape of a serpent and attacked woman by first asking: "Why hath God commanded that you should not eat?" and in the second place by assuring her: "You shall be as gods, knowing good and evil," wishing by that temptation to cast down weaker woman and through her afterward to cause man's fall. And he did this with God's permission. | Haec autem de tentatione tenenda sunt, quod cum Deus hominem condidisset in felicitate paradisi in duplici sexu, virili scilicet et muliebri; diabolus invidens homini, assumta specie serpentina, aggressus est mulierem, primo quaerendo: Cur praecepit vobis Deus, ne comederetis\l "? secundo asserendo: Nequaquam moriemini; tertio promittendo: Eritis sicut dii, scientes bonum et malum; volens ista tentatione deiicere mulierem infirmiorem et per illam postea prosternere sexum virilem; quod et fecit, Domino permittente. » | Brv03c02n02 -|1247|- |
The reason for understanding the foresaid is this: As the first principle is most powerful in production, so He is most just in governing, and "hence He governs all things in such a manner as to allow them to perform and exercise their own proper movements." Because man had been so created that he should achieve the reward of eternal peace through victory in battle and though God knows man can succumb to temptation, He ought to permit man to be tempted by him who knows how to tempt, is able to do it, and wishes to do it. Because the devil, who formerly had knowledge and rectitude, fell through pride and was made subtle and envious, he wished to tempt through envy and knew he should use cunning. He therefore tempted according as he was able and God permitted. Because in the temptation he assumed the form of a serpent, this came about by divine direction so that not only could Eve be ensnared by his cunning, but also the cunning of the devil in temptation might be made known to all the sons of Adam by that symbol. | Ratio autem ad intelligentiam praedictorum haec est: quia, sicut primum principium est potentissimum in producendo, sic etiam est rectissimum in gubernando; et ideo «res, quas condidit, ita administrat , ut tamen eas agere proprios motus sinat». Quoniam ergo homo sic factus erat, ut per victoriam pugnae perveniret ad praemium quietis aeternae; licet Deus sciret, hominem tentationi succumbere, debuit tamen permittere, hominem tentari ab eo qui sciret, posset et vellet. -- Quoniam igitur diabolus, qui prius erat sciens et rectus, per superbiam cadendo factus est versutus et invidus; et ideo per invidiam tentare volebat et per astutiam sciebat: ideo tentavit, iuxta quod potuit, et Deus permisit. Quod ergo in tentando speciem serpentinae assumsit, hoc filii dispensationis divinae, ut non solum posset deprehendi eius versutia, verum etiam ex illa effigie versutia diabolica in tentando innotescere posset cunctis filiis Adae. | Brv03c02n03 -|1248|- |
The object of temptation was a precept of discipline and this likewise occurred by divine direction so that, whether she should be conquered or should conquer, the merit of her obedience or the demerit of her disobedience should be made known to all. That the devil began with woman is a mark of his cunning, for it is easier to cast down the weak, whence it is that the cunning of the enemy attacks the state in its weakest position. | Rursus, quod tentavit de praecepto disciplinae\l ", hoc similiter fuit dispensationis divinae, ut, sive vinceretur, sive vinceret, cunctis innotesceret meritum obedientiae, sive demeritum inobedientiae. -- Quod autem incepit a muliere, hoc fuit versutiae suae, quia facilius est deiicere minus fortem; unde versutia hostis ex infirmiori parte aggreditur civitatem. | Brv03c02n04 -|1249|- |
Similarly the way the devil proceeded in his temptation exhibited great cunning because he proceeded by trying, by impelling, and by enticing. He undertook trying her by questions, he impelled her by assurances, and he enticed her by promises. First he questioned her as to the cause of the command so that he might lead her reason into doubt; secondly, when she hesitated, "lest perhaps we die," he assured her so that he might lead the irascible to contempt; and thirdly, he made promises so that he might lead the concupiscible to desire, and thus by these three modes draw her freedom of choice to consent, for freedom of choice is a faculty of the reason and the will, embracing the three aforementioned powers, the rational, the irascible, and the concupiscible. Considering these, the devil enticed woman through a triple desire, namely, by knowledge which corresponds to the rational desire, by excellence in the mode of God which corresponds to the irascible desire, and by sweetness of the tree which corresponds to the concupiscible desire. Thus he tempted all that was temptable in woman and through which she could be led to temptation, and this is the triple desire of the world, namely, "the concupiscence of the flesh and the concupiscence of the eyes, and the pride of life." • The origin of all temptation lies in these three: the world, the flesh, and the devil. | Similiter modus, quo in tentatione processit, magnae fuit versutiae, quia experiendo, impellendo et alliciendo processit. Experientiam enim sumsit in interrogatione, impulit in assecutione, allexit autem in promissione. Primo enim interrogavit de causa mandati, ut rationem duceret in dubium; secundo, dubitatione habita: Ne forte moriamur assecuravit, ut irascibilem duceret in contemptum; tertio, promisit, ut concupiscibilem duceret in appetitum, et sic his tribus modis libertatem arbitrii traheret ad consensum, quae facultas est rationis et voluntatis, complectens nihilominus tres praedictas vires, rationalem, irascibilem et concupiscibilem; respectu quarum diabolus allexit mulierem per triplex appetibile, scilicet per scientiam, quae est appetibilis rationali; per excellentiam ad modum Dei, quae est appetibilis irascibili; per suavitatem ligni, quae est appetibilis concupiscibili. Et sic tentavit omne, quod erat in muliere tentabile, per omne illud, per quod poterat in tentationem induci, quod est triplex appetibile mundi, scilicet concupiscentia carnis, concupiscentia oculorum et superbia vitae; secundum quae tria attenditur omnis tentationis origo, sive a mundo, sive a carne, sive a diabolo. | Brv03c02n05 -|1250|- |
2. Transgression | Brv03c03n00 -|1251|- | |
We must hold these truths in regard to the offense of our first parents: that woman, yielding to the temptation of the devil, sought knowledge and excellence in the mode of God, sought to experience the sweetness of the forbidden tree, and finally succumbed to transgressing the precept. She was not content with this, and her offer of the fruit of the forbidden tree induced man, who was unwilling to restrain his pleasures, not to repulse woman but rather to consent to her evil persuasion, and man became a transgressor of the divine command by eating the fruit she offered. | De culpa vero primorum parentum haec tenenda sunt, quod mulier, consentiens tentationi diabolicae, appetiit scientiam et excellentiam ad modum Dei, appetiit nihilominus experiri suavitatem ligni vetiti; et tandem incidit in transgressionem praecepti. -- Nec hoc contenta, offerendo fructum ligni vetiti, induxit virum, qui, nolens delicias suas contristare, mulierem non corripuit, sed potius consensum praebuit male suadenti; et oblatum pomum gustando, factus est transgressor divini mandati. | Brv03c03n01 -|1252|- |
The reason for understanding the foresaid is this: Man was given a double sense and appetite with respect to the two books and two goods by the first principle as has been stated before, so that he could turn to either by reason of his freedom of choice; woman by giving ear to the suggestion of the serpent in the exterior book, did not turn back to the interior book which is evidenced by an upright decision of reason, but yielded to the sensual in the exterior book and began to negotiate for the exterior good. Because woman's power of sense did not attain the truth infallibly, her appetite began to be turned to the commutable good. Hence she desired what the devil promised and thus consented to do what he suggested. By desiring superior knowledge she was incited to pride, and thereby she was enticed to gratification of the palate, and hence she was laid low by disobedience in three ways. The first was a disobedience of her mind, the second of her senses, the third of her operation. Just as temptation beginning from the lower rises even to the highest because from listening she came through her appetite to consenting, so conversely, disorder, beginning from the superior, descends to the lowest, and she committed one sin which is the beginning of all sin in human nature and is the origin of all things evil. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum a primo principio, ut supra dictum fuit, datus esset homini duplex sensus et appetitus respectu duplicis libri et respectu duplicis boni, ut secundum libertatem arbitrii homo posset ad utrumque converti; mulier, audita suggestione serpentis exteriori, non recurrit ad librum interiorem, qui legibilem se praebet recto iudicio rationis; sed sensum suum circa exteriorem librum tenuit et circa exterius bonum negotiari coepit. Et quia sensus eius non accessit ad verum infallibile, appetitus eius converti coepit ad bonum commutabile. Appetiit ergo quod diabolus promisit, et ideo consensit, ut faceret quod suggessit. Appetendo igitur excellentem scientiara, erecta est in superbiam, et erecta in superbiam, hoc ipso illecta est ad gulam; ac per hoc tertio prostrata est per inobedientiam. Primum fuit in mente, secundum in sensualitate, tertium in operatione \l ". -- Et sicut tentatio, ab inferiori incipiens, pervenit usque ad summum, quia ab auditu per appetitum venit ad consensum; sic e converso deordinatio, a superiori incipiens, pervenit usque ad imum et fecit unum peccatum consummatum, quod in humana natura omnis peccati initium est et origo malorum. | Brv03c03n02 -|1253|- |
After woman was enticed, she enticed man who similarly turned to the exterior book and the commutable good, whence by setting too great a value on the companionship of woman and the pleasure of her company, man neither desired to repulse woman nor to restrain those pleasures. Since he should have repulsed her and did not, the sin of woman is imputed to him. Because he was unwilling to restrain his pleasures by driving woman from himself, he began to love himself too much and in this way by withdrawing from the divine friendship fell into gratification of the appetite and disobedience. | Nam mulier illecta illexit virum, qui similiter ad librum exteriorem conversus et ad bonum commutabile, nimis appretiando mulieris consortium et suae societatis solatium, nec mulierem voluit corripere nec proprias delicias contristare. Et quoniam debuit eam corripere et non corripuit, idcirco imputatur ei peccatum mulieris. Quia vero noluit suas delicias contristare, a se repellendo mulierem; incepit nimium se ipsum diligere, ac per hoc recedens a divina amicitia incidit in gulam et inobedientiam. | Brv03c03n03 -|1254|- |
There was therefore a transgression of the general precept by each, but in the case of each for a different reason, because not man but woman was seduced. Nevertheless, in both man and woman there was a disordering from the highest to the lowest because it began in the mind or in the reason, then spread to the senses, and lastly to the operation. Hence both were rendered prostrate by disobedience and enticed by taste because both were allured into pride, woman by seeking and desiring what she had not yet received, man by too greatly loving and setting too great a value on what he already had. Thus woman thought she would be elevated to the sublime by eating, but Adam, thinking himself something great and dear to God, thought he would be punished less severely. He had not yet experienced the vigor of the divine sternness. So both, while inordinately raising themselves above themselves, fell miserably beneath themselves from the state of innocence and grace to the state of sin and misery. | Fuit ergo transgressio praecepti utrique communis, licet ex alia et alia causa, quia non vir, sed mulier seducta fuit; in utroque tamen, scilicet viro et muliere, fuit deordinatio a summo usque ad imum, quia primo in mente sive in ratione, deinde in sensualitate et postremo in opere. Ideo enim uterque prostratus fuit per inobedientiam et illectus per gulam, quia uterque erectus fuit in superbiam, mulier quidem appetendo et ambiendo quod nondum acceperat, vir nimis amando et appretiando quod iam habebat; unde mulier manducando credidit sublimari, Adam vero, existimans se aliquid magnum et Deo carum, minus graviter puniri. Nondum enim expertus fuerat rigorem divinae severitatis\l ". -- Et sic uterque, dum inordinate se erexit supra se, cecidit miserabiliter infra se a statu innocentiae et gratiae ad statum culpae et miseriae. | Brv03c03n04 -|1255|- |
3. Punishment | Brv03c04n00 -|1256|- | |
We must hold these truths about the punishment inflicted on our first parents: that man and woman immediately after their offense knew the punishment of rebellion and shame in the flesh and hence they made themselves aprons to cover what ought not to be viewed. After the divine judgment, man incurred the punishment of labor and distress, the punishment of hunger and poverty, the punishment of death and dissolution into dust. As the Scripture says: "Cursed is the earth in thy work," etc. To the woman however, a double punishment was given, since she has inflicted on her the punishment of many labors in conception, the punishment of sorrows in birth, the punishment of subjection to man in living together. Thus their sin, namely, eating of the forbidden tree, was punished rather severely though their fall had been easily accomplished. | De poena autem primis parentibus inflicta hoc tenendum est, quod vir et mulier statim post culpam senserunt poenam rebellionis et erubescentiae in carne; et ideo ad cooperiendum verenda fecerunt sibi perizomata . -- Post autem divino iudicio vir incurrit poenam laboris et angustiae, poenam famis et indigentiae, poenam mortis et resolutionis in cinerem; sicut dicit Scriptura: Maledicta terra in opere tuo etc. -- Mulieri autem duplicata est poena, quia inflicta est ei poenalitas multiplicium aerumnarum in conceptu, poena dolorum in partu, poena quoque subiectionis ad virum in convictu; ac per hoc, secundum quod apparet, satis graviter punitum fuit illud peccatum, scilicet ligni vetiti esus, licet fuerit faciliter perpetratum. | Brv03c04n01 -|1257|- |
The reason for understanding the foresaid is this: Since the first principle is most provident in His government and most upright in His management, there is not the least disorder in the universe, and because an offense is correctly ordered in its punishment, the shame of sin in our first parents was followed immediately by the propriety of judgment so that what was made inordinate in the fall of man from the order of nature fell immediately into the order of justice. Thus the twofold order encompasses all so that what has fallen from the one slips into the other. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sit providentissimum in gubernando et rectissimum in praesidendo, nihil prorsus in universo dimittit inordinatum; et quia culpa recte ordinatur in poena, ideo statim in primis parentibus dedecus peccati subsecutum est decus iudicii, ut quod inordinatum fuit cadendo ab ordine naturae caderet statim in ordinem iustitiae. Hic enim duplex ordo sic cuncta complectitur, ut quod ab uno ceciderit in alterum relabatur\l ". | Brv03c04n02 -|1258|- |
Because each parent by being proud in his mind and tasting with his body was disobedient to his superior nature, the just judgment of God brought it about that their own inferior nature should be disobedient to them, and most of all those parts designed for the union of the sexes which are the members serving the procreative function. And because this situation arose not from nature but from their own offense, they blushed for shame and clothed themselves. | Quoniam ergo uterque parens, superbiendo in mente et gustando in carne, inobediens fuit suo superiori, iusto Dei iudicio factum est, ut sibi fieret inobediens suum inferius, et maxime quantum ad partes illas, secundum quas est coniunctio utriusque sexus, quae sunt membra deservientia virtuti generativae. Et quia hoc inerat eis non ex natura, sed ex propria culpa; ideo erubescebant et cooperiebant se. | Brv03c04n03 -|1259|- |
Again, because man despised the greatest pleasure and sought comfort in sensual pleasure, work and the defects of hunger and need were inflicted on him by the just judgment of God. | Rursus, quia vir, spreto summo delectabili, quaesivit in carne delectari; ideo iusto Dei iudicio indictus est ei labor et defectus famis et sitis. | Brv03c04n04 -|1260|- |
Lastly, because man chose to be separated from the good of the mind on account of the good of the flesh, the soul is unwillingly separated by the just judgment of God from its body by death and dissolution into dust. Hence, as God in accord with the order of nature gave man a body subject to his soul, capable of propagation without lust, capable of growing without defect, immutable since death would not intervene, so by the sin of man matters were so changed in the order of justice that God withdrew all the aforementioned qualities and imposed contrary qualities lest the offense remain unpunished and disordered, for divine providence ought never to allow that. | Postremo, quia propter bonum carnis separari elegit a bono mentis, ideo iusto Dei iudicio anima invita separatur a carne per mortem et incinerationem; ac per hoc, sicut Deus dederat homini secundum ordinem naturae corpus subiectum animae, propagabile sine libidine, vegetabile sine defectione, immutabile sine morte interveniente; sic, homine peccante, secundum ordinem iustitiae factum est\l ", ut subtraheret cuncta praedicta et infligeret opposita; ut sic culpa non remaneret impunita et inordinata, quod nequaquam pati debet divina providentia. | Brv03c04n05 -|1261|- |
Because sin took its beginning from woman, her punishment was doubled. Because pride arose in her mind, she incurred subjection; because woman saw and desired the tree for its sweet taste, she incurred sorrow; finally, because she rejected the yoke of obedience, she incurred the chain and weight of many labors.$Thus it is clear by what order of divine providence many punishments were inflicted on man and double punishments on woman so that "the shame of sin might not be without the propriety of justice." | Et quoniam a muliere peccatum sumsit exordium; ideo poena ipsius geminatur. Quia enim superbiens fuit in mente, incurrit subiectionem; quia vidit et appetiit lignum ad vescendum suave, incurrit dolorem; postremo, quia fregit iugum obedientiae, incurrit vinculum et pondus multiplicis aerumnae. Et sic patet, quanto ordine divinae providentiae inflictae sunt multiplices poenae viro et duplicatae in muliere, ut sic «dedecus peccati non esset sine decore iustitiae\l "». | Brv03c04n06 -|1262|- |
C. Original Sin Spreads | Brv03c05n00 -|1694|- | |
1. Corruption | Brv03c05n00 -|1263|- | |
After the fall of our first parents, we must discuss somewhat the handing down of original sin. We must consider, first, the mode of corruption; secondly, the mode of handing down; thirdly, the mode of cure. | Post lapsum primi parentis dicenda sunt aliqua de traductione peccati originalis. Circa quod primo considerandus est modus corruptionis, secundo modus traductionis, tertio modus curationis\l ". | Brv03c05n01 -|1264|- |
The mode in which mankind is corrupted by original sin is this. Whoever is generated by copulation is born by nature a child of wrath, because he is deprived of the rectitude of original justice. Because of the absence of original justice we incur a fourfold punishment as regards the soul, namely, weakness, ignorance, perversity, and concupiscence. These four were inflicted because of original sin, and these truly spiritual punishments have as concomitants in the body many punishments, defects, labors, sicknesses, and sorrows. Finally, to these punishments are added the punishment of death and dissolution into dust, the punishment of being deprived of the sight of God and the loss of heavenly glory, affecting both adults and children who are unbaptized. The children are punished along with the others but by the mildest punishment because they deserve only the punishment of those who are lost but not the punishment of the senses. | Modus autem, quo genus humanum per originale peccatum corrumpitur, hic est. Nam quilibet per concubitum generatus nascitur natura filius irae, quia privatus rectitudine originalis iustitiae; propter cuius absentiam incurrimus quantum ad animam quadruplicem poenam, scilicet infirmitatem, ignorantiam, malitiam et concupiscentiam; quae quatuor inflicta sunt propter originale peccatum; quas sane poenas spirituales comitatur in corpore multiplex poenalitas, multiplex defectus, multiplex labor, multiplex morbus et multiplex dolor. Ad has poenas subsequitur poena mortis et incinerationis, poena carentiae visionis Dei et amissionis gloriae caelestis, non solum in adultis, verum etiam in parvulis non baptizatis; qui quidem parvuli «poena mitissima» inter ceteros puniuntur, quia solam poenam damni habent sine poena sensus. | Brv03c05n02 -|1265|- |
The reason for understanding the foresaid is this: Since the first principle accomplishes all things from Himself, according to Himself, and because of Himself, He is necessarily the best and most righteous and hence most loving and most just, and hence it is that "all the ways of the Lord are mercy and truth" or judgment. If God had made man in such miseries from the beginning, He would have violated His own love and justice by oppressing man with such miseries without a preceding fault. Similarly, if He later should burden us with such miseries or permit us to be so burdened without fault on our part, divine providence would govern us neither lovingly nor justly. If it is certain that the first principle is most upright and clement in creation and providence, He necessarily made mankind in such a way that in the beginning there was neither fault nor misery in man. Also, He necessarily governs mankind in such a way that He does not allow misery to exist in us unless there is some antecedent offense. Since it is most certain that we derive the many miseries of punishment from our origin, it is certain that we are all born by nature children of wrath and hence deprived of the rectitude of original justice. This privation we call original sin. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium omnia agat a se et secundum se et propter se; necesse est, ipsum esse optimum et rectissimum, ac per hoc piissimum et iustissimum; et inde est, quod universae viae eius misericordia et veritas\l " sive iudicium. Si autem Deus a principio hominem in tantis miseriis condidisset, nec pietas esset nec iustitia, quod scilicet tanta opus suum opprimeret miseria, nulla praecedente culpa. Similiter, si tantis miseriis repleret nos vel repleri permitteret sine culpa, nec pie nec iuste gubernaret nos divina providentia. Si igitur certissimum est, primum principium et in producendo et in providendo rectissimum et clementissimum esse; necesse est, quod taliter genus humanum fecerit, ut a principio nulla esset in eo nec culpa nec miseria; necesse est etiam, quod taliter administret, ut non permittat in nobis esse miseriam nisi propter aliquam culpam praeambulam. Quoniam igitur certissimum est, quod a nostra origine multiplicem contrahimus miseriam poenae; certum est, quod omnes nascimur natura filii irae, ac per hoc privati rectitudine originalis iustitiae, quam privationem vocamus culpam originalem . | Brv03c05n03 -|1266|- |
Because all sin bespeaks a withdrawal from the immutable good and pursuit of the changeable good, and withdrawal from the immutable good is withdrawal from the highest excellence, truth, and goodness, and pursuit of the changeable good consists in placing a greater than fitting emphasis on that good through love of it, it follows that by the loss of original justice man incurred weakness, ignorance, perversity, and concupiscence. | Et quia omnis culpa dicit recessum a bono incommutabili et accessum ad bonum commutabile; et recedere a bono incommutabili est recedere a summa virtute, veritate et bonitate; accedere autem ad bonum commutabile est plus debito tendere in illud per amorem: hinc est, quod perdens originalem iustitiam incurrit infirmitatem, ignorantiam, malitiam et concupiscentiam. | Brv03c05n04 -|1267|- |
Again, because by deserting the immutable for the changeable good, one becomes unworthy of either, it follows that, because of the loss of original justice, the soul loses the temporal submission of the body by manifold corruption and death, and finally is removed from the sight of eternal light by losing the happiness of glory both in the soul and in the body. | Rursus, quia deserens bonum incommutabile propter bonum commutabile efficitur indignus utroque: hinc est, quod ratione carentiae originalis iustitiae perdit anima quietem temporalem in corpore per multiplicem corruptionem et mortem, et tandem separatur a visione lucis aeternae, amittendo felicitatem gloriae tam in anima quam in corpore. | Brv03c05n05 -|1268|- |
Lastly, because the lack of that justice in those who are now born is not the result of any choice of their own will or of any actual delectation, it is not fitting that there should be a punishment of the senses in hell after this life for original sin because divine justice which is always accompanied by an overflowing mercy punishes us not beyond what is merited but rather short of that. We must believe that blessed Augustine knew this though his words on the surface seem to sound otherwise because of contempt for the Pelagian error which granted them a different kind of happiness. So that Augustine might lead them back to a middle position, he turned more easily to the other extreme. | Postremo, quia carentia huius iustitiae in nascentibus non est per motum voluntatis propriae nec per actualem delectationem; hinc est, quod originali peccato non debetur post hanc vitam poena sensus in gehenna, pro eo quod non supra condignum, sed citra punit divina iustitia, quam semper comitatur superabundans misericordia. -- Hoc credendum est sensisse beatum Augustinum\l ", licet verba eius exterius propter detestationem erroris Pelagianorum, qui aliqualem felicitatem eis concedebant, aliud sonare videantur. Ut enim eos reduceret ad medium, abundantius declinavit ad extremum. | Brv03c05n06 -|1269|- |
2. Transmission | Brv03c06n00 -|1270|- | |
The manner of transmission of original sin is this: Though the soul does not derive its existence from the one handing down the original fault, yet the fault generated by the mediation of the flesh through concupiscence does pass down from the soul of Adam to the souls of posterity so that, as the flesh of Adam was infected by the sinning soul inclined to lust, so the flesh sown in lust and bearing with it the deadly disease, infects and corrupts our soul. This infection in the soul is not only a punishment but also a fault. Thus the person corrupts the nature, and the corrupted nature corrupts the person, but divine justice is preserved in all, though the infection of the soul cannot be imputed to divine justice even though by creation it infused the soul and by infusion it united the soul to the infected body. | Modus autem traductionis peccati originalis hic est, quod licet anima non sit ex traduce, originalis tamen culpa ab anima Adae transit ad animas posterum, mediante carne per concupiscentiam generata, ita quod, sicut ab anima peccante infecta fuit caro Adae et prona effecta ad libidinem, sic, per libidinem seminata et secum trahens infectionem vitiosam , inficit et vitiat animam; quae quidem infectio in anima non tantum est poena, verum etiam culpa. Et sic persona corrumpit naturam, et natura corrupta corrumpit personam , salva in omnibus divina iustitia, cui nullo modo potest imputari infectio animae, licet eam creando infundat et infundendo uniat cum carne infecta. | Brv03c06n01 -|1271|- |
The reason for understanding the foresaid is this: Since the first principle made man in His own image as an expression of Himself, He so made man's body that all men are propagated from the first man as from one rootlike principle; He so made man's soul that, because of the express likeness to God in essence and existence and in intelligence and love, all rational spirits emanate immediately from God Himself as the first and immediate principle. And, because the spirit with its greater excellence more closely resembles the first principle, God so made man that the soul should be pre-eminent to the body and the body subordinated to the created spirit as long as man obeyed the uncreated Spirit. Conversely, if the spirit should not obey God, by the just judgment of God man's body would begin to rebel against him. This happened when Adam sinned. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium hominem fecerit ad suam imaginem propter sui ipsius expressionem; sic condidit eum ex parte corporis, ut omnes homines propagarentur a primo homine tanquam ab uno radicali principio; sic ex parte animae, ut propter expressam similitudinem, tam in essendo et durando quam intelligendo et amando, immediate emanarent omnes spiritus rationales ab ipso Deo tanquam a primo principio et immediato. Et quoniam spiritus, tanquam excellentior, magis accedit ad primum principium ; sic condidit Deus hominem, ut spiritus corpori praeesset, et corpus subesset spiritui creato, quamdiu ille obediret Spiritui increato; et econtra, si spiritus non obediret Deo, iusto Dei iudicio corpus suum inciperet sibi rebellare; quod et factum est, cum Adam peccavit. | Brv03c06n02 -|1272|- |
If Adam had remained firm, his body would have been obedient to his spirit and he would have transmitted such a body to posterity and God would have infused a soul into it so that, united to a body immortal and obedient to it, the soul should have the order of justice and immunity from all punishment. Correspondingly, because Adam sinned and his flesh was made rebellious to his spirit, it is fitting that he should transmit such a body to posterity and that God should infuse a soul according to His excellent plan, and the soul, since it is united to the rebellious flesh, incurred the loss of the order of natural justice by which it ought to have command over all things inferior. And because the soul is united to the flesh, it is fitting that the soul should influence the body or be influenced by the body. Because the soul cannot influence the body which is rebellious, it is necessary that it should be influenced by the body and it should incur the malady of concupiscence. Thus it simultaneously incurred the loss of justice belonging to it and the malady of concupiscence, from both of which, as Augustine and Anselm state, namely, by an aversion and a conversion, original sin is constituted. | Sicut igitur, si Adam stetisset, corpus suum obediens spiritui fuisset, et tale ad posteros transmitteret, et Deus illi animam infunderet, ita quod, unita corpori immortali et sibi obedienti, haberet ordinem iustitiae et immunitatem omnis poenae: sic, ex quo Adam peccavit, et caro facta est rebellis spiritui, oportet, quod talem ad posteros transmittat, et quod Deus animam infundat secundum institutionem primariam; anima vero, cum unitur carni rebelli, incurrit defectum ordinis naturalis iustitiae, quo debebat omnibus inferioribus imperare. Et quia anima carni unita est, oportet, quod ipsam trahat, vel trahatur ab ipsa; et quia ipsam non potest trahere tanquam rebellem, necesse est, ut ab ipsa trahatur et incurrat morbum concupiscentiae. Et sic incurrit simul carentiam debitae iustitiae et morbum concupiscentiae; ex quibus duobus tanquam ex aversione et conversione dicitur integrat, secundum Augustinum et Anselmum, peccatum originale. | Brv03c06n03 -|1273|- |
Since it is most ordinate that human nature should be so created and that having been so created it should be so propagated and that it should be so punished for sin as we previously described, so that the order of wisdom is served in creation, the order of nature in propagation, and the order of justice in punishment, it is clear that it is not contrary to divine justice if this sin is transmitted to posterity. | Quoniam ergo ordinatissimum fuit, quod natura humana ita conderetur, et quod condita ita propagaretur, et quod peccans ita puniretur, sicut dictum est prius, ita quod in conditione servatur ordo sapientiae; in propagatione, ordo naturae; in punitione, ordo iustitiae: patet, quod non est contra divinam iustitiam, si ad posteros transmittitur culpa. | Brv03c06n04 -|1274|- |
Because original sin cannot be transfused into the soul unless the punishment of rebellion in the flesh precedes it, and that punishment does not exist unless sin precedes it, and sin does not proceed from an ordered will but rather from a disordered will and hence not from the divine will but from the human will, it is plain that the transmission of original sin is owing to the sin of the first man and not to God, not owing to established nature but to a deliberate sin. Hence it is true that, as Augustine says, "propagation does not transmit original sin to posterity, but lust does." | Rursus, quia culpa originalis in animam transfundi non posset, nisi poena rebellionis in carne praecederet; et poena non esset, nisi culpa praecessisset; nec culpa processit a voluntate ordinata, sed inordinata, ac per hoc non a voluntate divina, sed humana: patet ergo, quod originalis peccati transfusio est a peccato primi hominis, non a Deo, non a natura condita, sed a vitio perpetrato. Et sic verum est quod dicit Augustinus, quod «peccatum originale non transmittit ad posteros propagatio, sed libido». | Brv03c06n05 -|1275|- |
3. Cure | Brv03c07n00 -|1276|- | |
Finally, the mode of the cure of original sin is this: that the sin is so cured that temporal punishment remains, as we see in baptized children; the sin is so cured as regards the stain of eternal punishment that it remains as to the act and movement of concupiscence; the sin is so cured in the parent that, although he is cured by baptism, yet original sin is transmitted to the offspring; the stain of original sin is so removed that the aftermath remains, and against this we ought to fight as long as we live in this world because concupiscence is not completely eliminated in anyone by ordinary grace. I make this statement since, because of a singular grace, concupiscence was never present in the most Blessed Virgin in the conception of the Son of God. | Postremo, modus curationis originalis hic est S quod sic curatur culpa, quod remanet poena temporalis, sicut patet in parvulis baptizatis; sic curatur quantum ad reatum poenae aeternae, quod remanet quantum ad actum et motum concupiscentiae; sic curatur in parente, quod nihilominus ab eo qui curatus est per baptismum, transmittitur in prolem originale peccatum; sic tollitur originalis peccati macula, quod remanet sequela, cum qua oportet pugnare, quamdiu vivimus in hac vita, quia in nullo prorsus exstinguitur concupiscentia per gratiam communem; quod dico propter beatissimam Virginem, in qua in conceptione Filii Dei exstincta fuit per gratiam singularem. | Brv03c07n01 -|1277|- |
The reason for understanding the foresaid is this: As the infection spreads to all from the created principle from which the propagation of our bodies springs and this is from the inferior part, the flesh, so the healing, since it comes from the uncreated principle by whom souls are infused, begins with the superior part, the soul. Because there is a distinction between men as to their souls so that one is not propagated from another as regards the soul but proceeds immediately from God, the curing grace infused in our soul by God descends on everyone in so far as he is a single person or individual but not in so far as he is a person propagating according to the power of nature. Because original sin is a malady infecting both the person and his nature, the person in the will and his nature in the flesh, the original stain is cured in the soul but the infection and the consequences remain in the flesh. | Ratio autem ad intelligentiam praedictorum haec est: quia, sicut infectio derivatur in omnes a principio creato, a quo fit corporum propagatio, et hoc a parte inferiori, scilicet carnis; sic curatio fieri habet a principio increato, a quo fit animarum infusio, et hoc a parte superiori, scilicet mentis. Quoniam igitur ex parte mentis distinctio est in hominibus, ita quod secundum illam non propagatur unus ab alio, sed immediate exit a Deo; gratia curativa, menti nostrae a Deo infusa respicit unumquemque, in quantum tenet rationem personae singularis et individuae , non in quantum tenet rationem productivi secundum virtutem naturae. Quia ergo originale est morbus inficiens personam pariter et naturam, personam in voluntate, naturam in carne; ideo sic curatur macula originalis in mente, quod remanet infectio et sequela in carne. | Brv03c07n02 -|1278|- |
And because man generates not as regards what is cured in the soul but as regards what is corrupted in the flesh, not as regards the spiritual but as regards the carnal, it follows that, although one is baptized and thus is cleansed from original sin in himself, yet he transmits it to his offspring. | Et quia homo generat, non secundum quod curatus in mente, sed secundum quod corruptus in carne, non secundum quod spiritualis, sed secundum quod carnalis; hinc est, quod quamvis sit baptizatus et sic ab originali mundatus in se, transmittit tamen originale in prolem. | Brv03c07n03 -|1279|- |
Again, because the guilt that merits eternal punishment regards a deformity of mind and person, whereas movement regards an inclination of the flesh and nature, the guilt of original sin is removed through baptism, but the consequences remain. | Rursus, quia reatus poenae aeternae respicit deformitatem mentis et personae, motus autem respicit inclinationem carnis et naturae; ideo transit originale per baptismum quantum ad reatum et remanet quantum ad actum . | Brv03c07n04 -|1280|- |
Lastly, because temporal affliction concerns the condition with regard to the flesh since the flesh remains always subject to suffering, it follows that, as the liability to suffering and corruption is not removed from the flesh through grace, the consequences (concupiscence and weakness of the body's members) are able to coexist with curative grace. Hence, though concupiscence is gradually reduced, yet, because the root is not removed, it is never altogether absent in the wayfarer except in the most Blessed Virgin through a singular grace. Because the Virgin conceived Him who was the expiation of all sin, there was given to her a singular grace by which all concupiscence was uprooted from her so that the conception of the Son of God was free from any guilt or corruption of sin. "Namely, it was fitting that the Virgin should stand out by her purity, for one more pure could not be conceived except God. To her God the Father chose to so give His only Son who was born of His own heart, equal to Himself, and whom He loved as Himself, that the Son should be one and the same, the Son both of God the Father and of the Virgin. The Son Himself chose to make her His mother in substance, and the Holy Spirit wished and was willing to bring it about that the Son from whom the Holy Spirit Himself proceeded should be conceived and born of the Virgin." | Postremo, quia temporalis afflictio conditionem respicit ex parte carnis; cum caro remaneat semper subiecta cuidam infectioni, remanere debet semper subiecta poenalitati: et ideo, sicut poenalitas et corruptio per gratiam non aufertur a carne; sic sequela illa sive concupiscentia et languor membrorum simul stare potest cum gratia curativa. Et ideo, quamvis paulatim minuatur, quia tamen radix non tollitur, nunquam omnino aufertur in viatore nisi in beatissima Virgine per gratiam singularem. Quia enim Virgo concepit eum qui erat expiatio omnis culpae, ideo data fuit ei gratia singularis, qua extincta fuit in ea radicitus omnis concupiscentia, ad concipiendum Dei Filium absque omni peccati labe et corruptela. « Nempe decens erat, ut ea puritate, qua maior sub Deo nequit intelligi, Virgo illa niteret, cui Deus Pater unicum Filium, quem de corde suo genitum sibi aequalem tanquam se ipsum diligebat, ita dare disponebat, ut naturaliter esset unus idemque communis Dei Patris et Virginis Filius; et quam ipse Filius substantialiter facere sibi matrem eligebat, et de qua Spiritus sanctus volebat et operaturus erat, ut conciperetur et nasceretur ille, de quo ipse procedebat ». | Brv03c07n05 -|1281|- |
D. Origin of Sins | Brv03c08n00 -|1692|- | |
1. Actual Sin | Brv03c08n00 -|1282|- | |
After a consideration of the transmission of original sin, we must consider to some extent the origin of actual sin. In regard to the source we must hold these truths in summation: that actual sin finds its origin in everyone's free will by suggestion, entertainment, consent, and action; according to James in the first chapter of his epistle, "But every man is tempted by his own concupiscence, being drawn away and allured. Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death." If suggestion and entertainment exist without consent, there is venial sin. If consent follows and the deed involves those matters forbidden by divine law, a mortal sin is committed. If the matter rests in a middle mode so that there is consent without the act or one wishes to proceed to action but is unable to do so, then the will is frustrated by the fact but is not less guilty than if it realized the action. Or if one does not wish to proceed to action but wishes to take an interior enjoyment, then it is analogous to the woman enjoying eating the fruit, and not man. It is considered among mortal sins though the sin be not fully completed because, by the woman's eating, the whole of mankind deserves damnation. This must be particularly understood in the case of carnal sins. | Postquam dictum est de traductione peccati originalis, dicenda sunt aliqua de origine peccati actualia. -- De ortu igitur peccati actualis haec tenenda sunt in summa, quod actuale peccatum originem trahit a libera voluntate uniuscuiusque per suggestionem , delectationem, consensum et operationem, secundum illud Iacobi primo: Unusquisque tentatur, a concupiscentia sua abstractus et illectus; deinde concupiscentia, cum conceperit, parit peccatum; peccatum vero, cum consummatum fuerit, generat mortem. -- Si autem suggestio et delectatio sistat citra consensum, est peccatum veniale. -- Si vero consequatur consensus et opus in his quae divina lege prohibita sunt, peccatum est mortale consummatum. -- Quod si medio modo fit, ut consensus sit sine opere, aut quia vult in opus procedere, sed non potest; tunc voluntas reputatur pro facto, nec minus culpabilis est, quam si in ipso facto deprehenderetur; aut quia non vult in opus procedere, sed vult interius voluptas in delectatione, et tunc manducat mulier, sed non vir; et licet peccatum non sit plene consummatum, est tamen inter mortalia computandum, quia, muliere manducante, totus homo damnari meretur; quod maxime intelligi habet in peccatis carnalibus. | Brv03c08n01 -|1283|- |
The reason for understanding the foresaid is this: Since sin bespeaks a withdrawal of the will from the first principle inasmuch as the will is designed to be directed from itself, according to itself, and because of itself, all sin is a disordering of the mind or the will upon which hinges the existence of virtue and sin. Actual sin therefore is an actual disordering of the will. That disordering may be either such that it destroys the order of justice and is called mortal sin because it is calculated to kill life by separating the soul from God through whom a just soul derives life, or the disordering may be of so modified a kind that it does not destroy that order but disturbs it in some way, and this is called venial sin because we are able to gain forgiveness quickly because grace is not removed nor is divine enmity incurred. The order of justice is that the immutable good is to be preferred to the changeable good, that the pure good is to be preferred to the useful, that the will of God is to be preferred to one's own will, and that the judgment of an upright reason takes precedence over sensuality. $Because the law of God requires such an order and rejects its opposite, when the variable good is preferred to the pure good and our will is preferred to the divine will and the sensual appetite is preferred to upright reason, a mortal sin is committed. Ambrose says that mortal sin is a "betrayal of the divine law and disobedience of heavenly commands." Mortal sin is committed either by the omission of what the divine law demands or by doing what it prohibits. And this gives rise to a double genus of sin, omission and commission. | Ratio autem ad intelligentiam praedictorum haec est. Cum peccatum dicat recessum voluntatis a primo principio, in quantum voluntas nata est agi ab ipso, secundum ipsum et propter ipsum; omne peccatum est inordinatio mentis sive voluntatis, circa quam nata sunt esse virtus et vitium. Peccatum igitur actuale est actualis inordinatio voluntatis. Inordinatio autem ista aut est tanta, quod ordinem iustitiae exterminat; et hoc modo dicitur mortale peccatum, quia natum est auferre vitam, separando ipsam a Deo, per quem vivificatur anima iusta; aut tam modica est, quod ordinem illum non perimit, sed in aliquo perturbat; et tunc dicitur veniale peccatum; quia de ipso cito adipisci possumus veniam, pro eo quod per ipsum gratia non tollitur, nec incurritur inimicitia divina. Est autem ordo iustitiae, ut bonum incommutabile praeferatur bono commutabili, ut bonum honestum praeferatur utili, et voluntas Dei praeferatur voluntati propriae, ut iudicium rectae rationis praesit sensualitati. $Et quoniam lex Dei istum ordinem praecipit et vetat oppositum; quando bonum commutabile praefertur aeterno, et bonum utile praefertur honesto, et voluntas nostra praefertur divinae voluntati, et sensualis appetitus praefertur rationi rectae: tunc committitur peccatum mortale; de quo dicit Ambrosius, quod est « praevaricatio legis divinae et caelestium inobedientia mandatorum». Hoc autem committitur, sive omittatur quod lex divina praecipit, sive fiat id quod prohibet; ex quo oritur duplex genus peccati, delictum scilicet et commissum. | Brv03c08n02 -|1284|- |
When the variable good is sought unduly but is not preferred to the immutable, and utility is not preferred to purity, and our will is loved unduly, yet not preferred to the divine will, and the flesh is desired but is not preferred to the judgment of right reason, then the sin is not mortal but venial because, though it is outside of the law it is not directly contrary to the law. The sensual appetite is not preferred to right reason unless reason consents to it, and hence mortal sin is not committed when consent is lacking. | Quando vero bonum commutabile plus debito diligitur, sed non praefertur incommutabili; et utilitas non praefertur honestati; et voluntas nostra plus debito amatur, ita tamen quod non praefertur divinae; et caro concupiscit, nec tamen praefertur iudicio rationis rectae: tunc non est mortale, sed veniale, quia, licet hoc sit praeter legem, non tamen directe est contra legem. Sensualis autem appetitus non praefertur rationi rectae, nisi quando ratio ei consentit; et ideo peccatum mortale non committitur citra consensum. | Brv03c08n03 -|1285|- |
If sensuality is aroused inordinately, since that inordination inclines toward evil even though the reason does not consent, there is some kind of sin because in a certain way it offends the order of justice. And because in the state of innocence sensuality is not aroused except in accord with a dictate of reason, as long as man retained that state there could not be venial sin. Now, however, because sensuality is opposed to reason whether we may wish it or not, necessarily we commit some venial sins in our spontaneous actions. Though venial sins can be prevented in particular and individual cases, they cannot be completely avoided, because they are sins and they are punishments of sin and hence they are rightly called venial because they are deserving of forgiveness [venia]. | Si tamen sensualitas inordinate moveatur, cum illa inordinatio ad malum inclinet, licet ratio non consentiat ; peccatum est aliquod, quia aliquo modo laedit ordinem iustitiae. -- Et quia in statu innocentiae non movebatur sensualitas nisi secundum rationis motum; ideo, stante homine, non poterat ibi esse veniale peccatum. -- Nunc autem quia rationi repugnat sensualitas, velimus nolimus; ideo necesse habemus committere aliquod veniale peccatum per primos motus; qui, etsi particulariter et singillatim possint declinari , omnes tamen nullo modo possunt caveri; quia sic sunt peccata, quod sunt etiam poenae peccati: et ideo merito dicuntur venialia, quia hoc ipso digna sunt venia. | Brv03c08n04 -|1286|- |
Because reason is not required to consent first for it to be a venial sin, if in fact consent follows after the feeling of enjoyment, there is full consent and the sin is completed because the sin was placed squarely before man, that is the highest part of his reason on which the fullness of consent hinges. | Verum quia ratio his consentire non compellitur, si post sensum delectationis consentiatur in opus; tunc est plenus consensus, ac per hoc peccatum consummatum, quia venit usque ad virum, id est usque ad supremam partem rationis, ex qua pendet plenitudo consensus. | Brv03c08n05 -|1287|- |
Because there is consent not only in the action but also in the entertainment in that the lower part follows sensuality, therefore if in sensual entertainment the reason succumbs to sensuality, the woman obeys the serpent and there arises a subversion of right order and thus a subversion of justice. Hence a mortal sin is committed though it is less serious and it is imputed not only to woman but to man by whom woman ought to be strengthened and held in check lest she obey the serpent. Thus it is clear that in the perpetration of all actual sin there is a certain imitation of the first sin according to the explanation of the distinguished Doctor Augustine, in the twelfth chapter of De Trinitate. | Quia vero non solum in opus, verum etiam in delectationem est consensus, in quo inferior portio sequitur sensualitatem: ideo, si in delectatione sensuali ratio sensualitati succumbat, mulier serpenti obedit, ac per hoc fit subversio recti ordinis, et ita subversio iustitiae; propter quod committitur peccatum mortale, licet minus grave, quod non solum imputatur mulieri, sed etiam viro, a quo mulier debuit compesci et cohiberi, ne obtemperaret serpenti. -- Et sic patet, quod in perpetratione omnis peccati actualis fit aliqualis imitatio primi peccati, secundum explanationem Doctoris praecipui, scilicet Augustini, duodecimo de Trinitate. | Brv03c08n06 -|1288|- |
2. Capital Sins | Brv03c09n00 -|1289|- | |
We come now to an examination of the source of sins in particular, among which are certain capital sins, certain sins which are a punishment [peccata poenalia], and certain final or irremissible sins, corresponding to first, middle, and last. We must hold this in brief about the origin of capital sins: that there is one beginning of actual sins, a double root, a triple fomentation, and a sevenfold head or capital sin. There is one beginning, namely, pride, about which it is written that "pride is the beginning of all sin." There is a double root, namely, fear badly cringing and love badly seeking. There is a threefold fomentation, namely, the three that are in the world: concupiscence of the flesh, concupiscence of the eyes, and the pride of life. There is a sevenfold head, namely, pride, envy, anger, sloth, avarice, gluttony, and lust. Among these the first five are sins of the spirit; the last two, of the flesh. | Consequenter descendendum est ad ortum peccatorum in speciali; inter quae quaedam sunt capitalia, quaedam poenalia, quaedam finalia sive irremissibilia , quasi prima, media et postrema \l ". Circa ortum capitalium peccatorum hoc in summa tenendum est, quod peccatorum actualium unum est initium, duplex radix; triplex fomentum, septiforme caput sive capitale peccatum. Unum est initium, scilicet superbia, iuxta quod scriptum est: Initium omnis peccati est superbia; duplex radix, scilicet timor male humilians et amor male accendens; triplex fomentum, secundum tria, quae sunt in mundo, scilicet concupiscentia carnis, concupiscentia oculorum et superbia vitae; septiforme autem caput, scilicet superbia, invidia, ira, accidia, avaritia, gula et luxuria. Inter quae quinque praecedentia sunt peccata spiritualia, duo vero ultima carnalia. | Brv03c09n01 -|1290|- |
The reason for understanding the foresaid is this: Because contempt for the first principle is pride since mortal sin is an actual withdrawal from the first principle, and withdrawal from the first principle cannot take place without a contempt for it either for itself or for its precept, hence all mortal sin or offense necessarily takes its beginning in pride. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum peccatum mortale sit actualis recessus a primo principio; recedere\l " autem a primo principio non potest esse nisi per contemptum ipsius vel in se ipso, vel in suo praecepto; contemptus autem primi principii est superbia: necesse est igitur, quod omnis mortalis culpa seu offensa initium sumat a superbia. | Brv03c09n02 -|1291|- |
Since no one hates the highest principle or its precept in itself unless it be because he wishes to acquire or fears to lose something other than the first principle, all actual sin necessarily has its origin in a twofold root, namely, fear and love, which are the roots of things evil although they are not equally first. | Quia vero nullus contemnit principium summum, vel eius praeceptum per se, nisi per hoc, quod aliquid aliud ab ipso vel vult acquirere, vel timet perdere : hinc est, quod necesse est, omne peccatum actuale originem trahere a duplici radice, scilicet timore et amore; quae radices sunt malorum, licet non aeque primae. | Brv03c09n03 -|1292|- |
All fear springs from love. No one fears the loss of anything unless he loves its possession. Hence fear has to be fomented by those things through which both fear and love are fomented. Love is inordinate with regard to the commutable good. Because that love is threefold: namely, interior in a love of superiority, exterior in a love of money, and inferior in licentiousness of the flesh, there necessarily are three radical fomentations of actual sin as mentioned above; and when the soul turns inordinately to them, all actual sins arise. | Nam omnis timor ortum habet ab amore; nullus enim timet aliquid perdere, nisi quia amat illud habere\l "; et ideo timor habet foveri per ea, per quae fovetur et amor. Amor autem inordinatus est respectu commutabilis boni; et quoniam illud est triplex: interius, scilicet excellentia; exterius, pecunia ; inferius, carnis lascivia: hinc est, quod necesse est, tria esse radicata fomenta actualium peccatorum, quae superius praetacta sunt, ad quae dum anima inordinate fertur, omnia peccata actualia oriuntur. | Brv03c09n04 -|1293|- |
And because this happens in a sevenfold mode, the capital sins are seven, and the whole array of sins springs from them. Our will is disordered either because it seeks what should not be sought or because it flees what should not be fled. If the will is disordered because it seeks what is not to be sought as a present good either a commutable or an apparent good, it is either interior, and thus there is private superiority which pride desires, or it is exterior, and thus there is a sufficiency which avarice desires, or it is inferior, and thus it is either pleasurable because it leads to the conservation of the individual and thus is nourishment which is pleasurable to the taste and is sought by the glutton, or because it leads to the conservation of the species and thus it is procreation which is pleasurable with reference to touch and is sought by lust. If, however, the will is disordered because it flees what is not to be fled, it can be disordered in three ways, following a triple mode of flight. Either it flees in accord with a perverse impulse of the reason and thus is envy, or in accord with an impulse of the irascible and thus is anger, or in accord with an impulse of the concupiscible and thus is sloth. Hence four are largely appetitive and three are forces whose impulse is flight. Thus there are seven capital sins. | Et quia hoc fit secundum septiformem modum, ideo septem sunt capitalia peccata, ex quibus generatur universitas vitiorum. Voluntas enim nostra aut deordinatur, quia appetit quod non est appetendum, aut quia refugii quod non est refugiendum. Si quia appetit quod non est appetendum, utpote bonum ut nunc seu commutabile seu apparens bonum; aut est interius, et sic est privata excellentia, quam amat superbia; aut est exterius, et sic est sufficientia, quam amat avaritia; aut inferius, et sic aut delectabile, quia est ad conservationem individui, et sic est alimentum, quod est delectabile secundum gustum et appetitur a gula; aut quia est ad conservationem speciei, et sic est coitus, qui est delectabilis secundum tactum et appetitur a luxuria. -- Si autem voluntas deordinatur, quia refugit quod non est refugiendum; hoc potest esse tripliciter, secundum triplicem modum refugiendi. Aut enim refugit secundum perversum instinctum rationalis, et sic est invidia; aut secundum instinctum irascibilis, et sic est ira; aut secundum instinctum concupiscibilis, et sic est accidia. Unde quia quatuor sunt principalia appetibilia et tres vires, secundum quarum instinctum est fuga; ideo tantum septem sunt peccata capitalia. | Brv03c09n05 -|1294|- |
Since the experience of a thing sought after is bound up with pleasure and the experience of a thing fled from is bound up with sorrow, it follows that four have a concurrent joy and the other three have a concurrent sorrow and punishment. But all are called capital sins because they are the chief inordinations and the heads influencing in their own way many other inordinations. Hence, though certain of them look chiefly to flight, they still have their own pleasures. Envy seeks to have a good for oneself without a companion sharing in it, to have it completely. Anger seeks a good without a contrary, to have it imperturbably. Sloth seeks to have the good without some work, to have it without fatigue. Because these sins do not exist without their difficulty, they bring along with them a great army of sins directed to seeking or declining. Hence they are called capital sins, as it were heads from which all the many others flow. | Rursus, quia sensus rei appetibilis est cum delectactione, sensus autem rei fugiendae est cum dolore; hinc est, quod quatuor habent coniunctam laetitiam, tria vero alia habent adiunctam tristitiam et poenam; omnia tamen dicuntur capitalia, quia deordinationes sunt principales et multarum aliarum deordinationum principia suo modo influentia. Unde licet quaedam ex his principaliter fugam respiciant, habent tamen et ipsa delectabilia sua. Nam invidia vult privatum bonum possidere sine socio, et ita integraliter; ira sine contrario, et ita imperturbabiliter; accidia sine labore aliquo, et ita infatigabiliter. Et quia hoc non de facili obtinent, ideo magnum exercitum secum trahunt vitiorum ad huiusmodi quae appetunt consequenda, vel ad ea quae respuunt declinanda, respectu quorum dicuntur peccata capitalia, quasi capita, ex quibus alia manant quam plurima. | Brv03c09n06 -|1295|- |
3. Sins Which are a Punishment | Brv03c10n00 -|1296|- | |
We must hold these truths about sins which are a punishment [peccata poenalia]: that though the evil of guilt and the evil of punishment are different kinds of evils, some are sins in that they are a punishment for sin. In a special sense those sins which have sorrow and sadness attached to them, namely, envy, sloth, and the like, are said to be sins and the punishments of sin. In a less special sense, the same is true of sins which have either a true privation of nature or shame attached to them, namely, those where the sinner is said to be given up to a reprobate sense. Generally speaking, all sins that happen "between the first apostasy and the ultimate punishment of hell, are rightly called sins and punishment of sin"; for, as Gregory says, crimes are punished by crimes. Though the same thing is called sin and the punishment for sin, we must hold that all punishment in so far as it is punishment is just and comes from God. No fault is just or from God; it comes only from the free choice of the will. Punishment which is mere punishment is inflicted by God; punishment which consists in a new fault is not from God but is contracted by us and comes from us. | De peccatis autem poenalibus hoc tenendum est, quod licet malum culpae et malum poenae sint diversae malorum differentiae; quaedam tamen sic sunt peccata, quod etiam sunt poena peccati. Speciali namque modo peccata et poenae peccati dicuntur illa quae habent adiunctum dolorem et moestitiam, sicut invidia, accidia et consimilia. -- Minus specialiter dicuntur illa quae habent adiunctam vel meram depravationem naturae, vel ignominiam, sicut sunt illa, quantum ad quae dicitur peccator tradi in reprobum sensum\l ". -- Generaliter autem peccata, quae « sunt inter primam apostasiam et ultimam poenam gehennae, et peccata dici possunt et poena peccati», iuxta quod dicit Gregorius, crimina criminibus vindicari. -- Licet autem idem dicatur peccatum et poena peccati, tenendum tamen est, quod omnis poena in quantum poena iusta est et a Deo; nulla vero culpa iusta nec a Deo, sed tantum a libero voluntatis arbitrio. -- Poena vero, quae mere poena est, a Deo est inflicta; quae vero est culpa, vel inclinans ad culpam est contracta, vel acta. | Brv03c10n01 -|1297|- |
The reason for understanding the foresaid is this: Although evil bespeaks a withdrawal from the first principle in that it injures the good, it cannot injure good except by taking something away from good, and good consists in mode, species, and order; there is no evil which is not a corruption of the mode, species, and order. Order is twofold, namely, the order of nature and the order of justice. The order of nature is in the natural good; the order of justice is in the moral good. Because the natural good is in all nature, the moral good must exist in the will. Hence the order of nature is in all nature; the order of justice exists in the elective will. Because the will "is an instrument moving itself," and nature certainly is not this, it follows that the order of justice is not only a caused order but also a causing order; but the order of nature is a caused order. Because evil can disrupt the order of justice and the order of nature, there is a twofold evil, namely, of fault and of punishment. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum malum dicat recessum a primo principio, per hoc quod nocet bono; non autem nocet bono nisi aliquid adimendo de bono; bonum autem consistit in modo, specie et ordine: nullum est malum , quod non sit corruptivum modi, speciei et ordinis. Ordo autem duplex est, scilicet ordo naturae et ordo iustitiae. Ordo naturae est in bono naturali, ordo iustitiae in bono morali; et quia bonum naturale est in omni natura, bonum morale in voluntate habet consistere: ideo ordo naturae est in omni natura, ordo vero iustitiae in voluntate electiva consistit. Et quia voluntas « est instrumentum se ipsum movens», natura vero minime; hinc est, quod ordo iustitiae est ordo non tantum factus, sed etiam factivus; ordo vero naturae est ordo factus. Quoniam ergo malum privare potest ordinem iustitiae et ordinem naturae; hinc est, quod duplex est malum, scilicet culpae et poenae. | Brv03c10n02 -|1298|- |
Because the order of justice is a voluntary order, "the evil of fault is a voluntary disposition; the evil of punishment is an involuntary disposition." | Rursus, quia ordo iustitiae est ordo voluntarius; hinc est, quod « malum culpae est affectio voluntaria, malum autem poenae est affectio involuntaria». | Brv03c10n03 -|1299|- |
Lastly, because the order of justice, which is in the will, is a causing order, "the evil of fault which is the privation of order is an evil which we cause, and the evil of punishment is an evil which we suffer." And because passion does not exist unless action naturally precedes it, nor is there an action without some succeeding passion, there is no punishment without the preceding cause of fault, and no fault without some punishment accompanying it. | Postremo, quia ordo iustitiae, qui est in voluntate, est ordo factivus; ideo «malum culpae, quod est eius privatio, est malum, quod facimus, et malum poenae est malum, quod patimur». Et quia passio non est, nisi naturaliter praecedat actio; nec actio, ad quam non sequatur aliqua passio: hinc est, quod nulla est poena sine praecedente merito culpae, nulla est etiam culpa, quin comitetur aliqua poena. | Brv03c10n04 -|1300|- |
Because what we do springs from ourselves, but what we suffer can spring from ourselves and from others, namely, a superior or inferior cause, hence, though all fault springs from ourselves, not all punishment springs from us: some is caused by us, some is inflicted, some is contracted. | Et quoniam quod facimus a nobis est, quod patimur potest esse a nobis et ab aliis, utpote a causa superiori, vel inferiori: ideo, licet omnis culpa sit a nobis, non tamen omnis poena est a nobis, immo quaedam a nobis acta, quaedam inflicta, quaedam contracta. | Brv03c10n05 -|1301|- |
Because it is just that he who does what he ought not to do should suffer what is due him, all punishment in so far as it is punishment is just and comes from divine providence because punishment is designed for fault and creates order in that fault. | Et quia cum qui facit quod non debet, iustum est pati quod debet; ideo omnis poena in quantum poena iusta est et a divina providentia, quia ordinata ad culpam et ipsius culpae ordinativa. | Brv03c10n06 -|1302|- |
Because passion can come about through a removal of the natural good or of the moral good with the natural, some punishment is merely punishment, and some is a punishment and fault. This is so because the moral good which is justice is not removed except by injustice which is fault. Hence the first punishment is from God in so far as it is punishment and exists; it is from God, I say, not as institutor but as vindicator. The second punishment, since it is a fault, in so far as it has existence does not come from God but only as regards its order. Punishment either is merited if it follows on actual sin or is contracted if it follows on original sin. | Quia vero passio illa potest esse per ademptionem boni naturalis, vel boni moralis cum naturali; hinc est, quod quaedam poena est mere poena, quaedam vero est poena et culpa; quia bonum morale, quod est iustitia, non adimitur nisi per iniustitiam, quae est culpa. -- Prima igitur poena est a Deo et secundum quod poena, et secundum id quod est: a Deo, inquam, non instituente, sed vindicante. Secunda vero, cum sit culpa, secundum id quod est, a Deo non est, sed solum quantum ad ordinem. Ipsa vero vel est acta, si sequatur ad actuale, vel est contracta, si sequatur ad originale. | Brv03c10n07 -|1303|- |
If punishment is properly understood as an evil, in so far as it is a privation of the natural good, an involuntary condition and an evil which we suffer, it does not coincide with the evil of fault in the same thing, though it may be annexed to the same thing. If, however, we understand punishment in a larger sense so that that is said to be an evil which we suffer either from ourselves or otherwise, either in nature or in will, then both coincide in the same thing but not for the same thing or according to the same thing because what is a fault in itself is called a punishment of what precedes, or what is a fault by reason of action is said to be a punishment by reason of passion. Hence it is clear how, to what extent, and in what regard a thing is said to be at the same time a sin and a punishment for sin. | Si ergo proprie accipiatur malum, secundum quod est privatio boni naturalis et affectio involuntaria et malum, quod patimur; sic non coincidit cum malo culpae in idem, licet sit annexum eidem. Si autem accipiatur large, ut dicatur malum, quod patimur sive a nobis, sive aliunde, sive in natura, sive in voluntate; sic coincidunt in idem, sed non ad idem, vel secundum idem: quia quod est culpa in se dicitur praecedentis poena; vel: culpa ratione actionis dicitur esse poena ratione passionis. -- Et sic patet, quomodo, pro quanto et quare aliquid simul dicatur peccatum et poena peccati. | Brv03c10n08 -|1304|- |
4. Sins against the Holy Spirit | Brv03c11n00 -|1305|- | |
We must hold these truths about final or irremissible sins, and these are sins against the Holy Spirit: though all sin generally is against God, triune and one, yet we can appropriately speak of some sin as being against the Father, some against the Son, and some against the Holy Spirit. Sins against the Holy Spirit are said to be irremissible in this world and in the next, not because they cannot be forgiven in this world, but because they are rarely forgiven in this world as regards guilt but modified and it is as if no rescission were possible in the world to come as regards punishment. There are six different kinds of final sins, namely, a envy of the fraternal grace, attack of acknowledged truth, despair, presumption, obstinacy of the mind, and final impenitence. | De peccatis autem finalibus sive irremissibilibus, cuiusmodi sunt peccata in Spiritum sanctum, haec tenenda sunt, quod licet omne peccatum generaliter sit contra Deum trinum et unum, appropriate tamen dicitur aliquod peccatum esse in Patrem , aliquod in Filium, aliquod in Spiritum sanctum. -- Hoc autem peccatum in Spiritum sanctum irremissibile dicitur in hoc saeculo et in futuro, non quia in hoc saeculo non possit dimitti, sed quia raro dimittitur aut vix in hoc saeculo quantum ad culpam, modicum autem et quasi nihil fiet sibi remissio in futuro quantum ad poenam. -- Huius autem peccati sex sunt differentiae, scilicet invidia fraternae gratiae, impugnatio veritatis agnitae, desperatio, praesumtio, obstinatio mentis et impoenitentia finalis. | Brv03c11n01 -|1306|- |
The reason for understanding the foresaid is this: Since sin bespeaks a withdrawal from the first principle, triune and one, all sin deforms the image of the Trinity and defiles the soul itself with respect to its threefold power, namely, the irascible, the rational, and the concupiscible. All sin proceeds from the free choice which bears in itself the ensign of the Trinity: of the Father because of its power, of the Son because of the reason, and of the Holy Spirit because of the will. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum peccatum dicat recessum a primo principio trino et uno, omne peccatum imaginem Trinitatis deformat et ipsam animam foedat quantum ad triplicem potentiam, scilicet irascibilem, rationalem et concupiscibilem; et a libero arbitrio procedit, quod gerit in se insigne Trinitatis: Patris, ratione facultatis; Filii, quia rationis; Spiritus sancti, quia voluntatis. | Brv03c11n02 -|1307|- |
Though these three concur in all guilt, any one of them by defect in it may be the reason for disordering the others. The defect of power is impotency; of reason, ignorance; of will, perversity. Hence, since certain sins arise from impotency, others from ignorance, and others from perversity, and power is referred to the Father, wisdom to the Son, and will to the Holy Spirit, certain sins are said to be against the Father, others against the Son, and others against the Holy Spirit. Because there is nothing greater in the will than the will itself, and the will itself is the origin of sin, no sin is to such a degree voluntary and truly sin as that which arises from a corruption in the will. Since we can speak of involuntary sin in two ways, namely, owing to force and owing to ignorance (the first by a defect of power, the second by a defect of knowledge), it follows that the will alone by its own corruption, though it can resist and know a thing is evil, can choose that thing. Then it is said to sin from hardened perversity, and such a sin truly proceeds from an improbity of free choice and directly opposes the grace of the Holy Spirit. And because it really proceeds from freedom of choice, it does not have the color of an excuse, and hence there ought to be only a little or, as it were, no relaxation of the punishment due. Because it directly opposes the grace of the Holy Spirit from whom comes remission for sins, it is said to be irremissible not because it cannot be forgiven but because, in so far as it is from itself, it is directly repugnant to the medicine and remedy by which remission of sin is accomplished. | Licet autem haec tria concurrant simul ad omnem culpam, quaelibet tamen harum per suum defectum potest esse ratio deordinandi alias. Defectus autem circa facultatem est impotentia, circa rationem est ignorantia, circa voluntatem est malitia. Et hinc est, quod cum quaedam sint peccata ex impotentia, quaedam ex ignorantia, quaedam ex malitia; et potentia attribuatur Patri, sapientia Filio et voluntas Spiritui sancto; quod quaedam dicuntur esse in Patrem, quaedam in Filium, quaedam in Spiritum sanctum. Et quoniam nihil magis est in voluntate quam ipsa voluntas: et voluntas ipsa est origo peccati: nullum peccatum est adeo voluntarium et mere, sicut illud quod provenit ex corruptione existente in voluntate. -- Cum enim dupliciter dicatur involuntarium, scilicet per violentiam et per ignorantiam: primum per defectum potentiae, secundum per defectum scientiae ; quando voluntas sola corruptione sua, licet possit resistere et sciat, hoc malum esse, aliquid eligit; tunc dicitur peccare ex certa malitia; et tale peccatum mere procedit ex improbitate voluntatis liberi arbitrii et directe impugnat gratiam Spiritus sancti. -- Et quia mere procedit ex libertate arbitrii, ideo non habet colorem excusationis, et propterea modicum et quasi nihil debet ei qui punitur, de poena relaxari. Quia vero directe impugnat gratiam Spiritus sancti, per quam fit remissio peccati; ideo dicitur irremissibile, non quia nullo modo possit remitti, sed quia, quantum est de se, directe est impugnativum medicamenti et remedii, per quod fieri habet remissio peccati. | Brv03c11n03 -|1308|- |
And because the remission of sin has to be accomplished by God through penitential grace within the ecclesiastical unity, differences in the kind of sin arise as the sin directly opposes those three. Either such sins oppose penitential grace in itself, or God by whom such grace is given, or the unity of the Church. Thus, since the unity of the Church consists in faith and charity or in grace and truth, there is a twofold sin, namely, an envy of the fraternal grace and a attack on acknowledged truth. If the sin is against God as the giver, since all His ways as regards justification are mercy and truth, there is a double sin: namely, one which opposes mercy, and this is despair; the other which opposes justice, and this is the presumption of impunity. If the sin opposes penitential grace in itself or according to itself, it is twofold because penitential grace makes one recoil from sins committed and guard against what may be committed. A sin against the first is obstinacy of the mind, against the second is final impenitence and accordingly final impenitence is called the state of not intending repentance. This is the species of sin against the Holy Spirit. In so far as final impenitence bespeaks a continuation of sin to the very end, it is the aftermath of all mortal sins which are not forgiven in this life and most of all the aftermath of all species of sins against the Holy Spirit. | Et quoniam remissio peccati fit a Deo per gratiam poenitentialem intra ecclesiasticam unitatem; ideo differentiae huius peccati accipiuntur, secundum quod directe impugnant illa tria. Aut enim impugnant ipsam gratiam poenitentialem in se; aut in comparatione ad Deum, a quo datur; aut in comparatione ad Ecclesiam, in qua suscipitur. Si in comparatione ad unitatem Ecclesiae; sic, quia unitas Ecclesiae consistit in fide et caritate, sive in gratia et veritate: sic est duplex peccatum, scilicet invidia fraternae gratiae et impugnatio veritatis agnitae. -- Si in comparatione ad Deum dantem; cum universae viae eius quantum ad iustificationem maxime sint misericordia et veritas, sic est duplex peccatum: unum scilicet, quod impugnat misericordiam, et hoc est desperatio; aliud, quod impugnat iustitiam, et hoc est impunitatis praesumtio. -- Si vero impugnat ipsam gratiam poenitentialem in se vel secundum se, sic est duplex: quia gratia poenitentialis facit resilire a commissis et praecavere a committendis. Contra primum est obstinatio mentis, contra secundum est impoenitentia finalis, secundum quod finalis impoenitentia dicitur propositum non poenitendi; sic enim est species peccati in Spiritum sanctum. Secundum autem quod finalis impoenitentia dicit continuationem peccati usque in finem; sic est sequela omnium mortalium, quae in hac vita non remittuntur, et maxime omnium specierum peccati in Spiritum sanctum. | Brv03c11n04 -|1309|- |
Thus all sin takes its beginning in pride and has its consummation or end in final impenitence, and in which he who arrives corrupts in hell, from which no one sinning mortally can be liberated except by the intervention of the grace of the mediator Christ. Thus universal salvation required His incarnation. And to Him our Lord mediator "be honor and glory forever and ever. Amen." | Et sic omne peccatum initium sumit a superbia\l " et consummationem sive finem habet in finali impoenitentia; in quam qui pervenerit corruit in gehennam, a qua nullus peccans mortaliter potest liberari, nisi interveniat gratia mediatoris Christi. Et ideo incarnationem ipsius desiderabat universitas salvandorum, cui mediatori Domino nostro omnis honor et gloria in saecula saeculorum. Amen. | Brv03c11n05 -|1310|- |
VII. Incarnation of the Word | Brv04c00n00 -|1311|- | |
A. Reason for the Incarnation | Brv04c01n00 -|1312|- | |
After certain statements given above about the Trinity of God, the creation of the world, and the corruption of sin, we turn now to a brief discussion of the incarnation of the Word. Through the Word incarnate, the salvation and reparation of mankind was achieved, not because God could not have saved or freed mankind otherwise, but because no other way was so congruous and fitting for the Repairer, the repaired, and the reparative process. | Postquam aliqua praedicta sunt de Trinitate Dei, de creatura mundi et de corruptela peccati; restat nunc aliqua breviter dicere de incarnatione Verbi, per quod quidem Verbum incarnatum facta est salus et reparatio generis humani, non quia aliter Deus non potuerit humanum genus salvare vel liberare, sed quia nullus alius modus erat ita congruus et conveniens ipsi reparatori et reparanti et reparationi. | Brv04c01n01 -|1313|- |
The reason for understanding the foresaid is this: Because the effective principle of things could not be and ought not to be anything except God and it is not less to repair constructed things than to produce them, just as it not less have well being as to simply have being, it was most decent that the reparative principle of things be God the most high so that, just as God created all things through the uncreated Word, so He cures all things through the Word Incarnate. Because God made all things powerfully, wisely, and optimally or benevolently, it was decent that He should so repair them that He might show His power, wisdom, and benevolence. What is more powerful than to join extremes greatest distances in one person? What is wiser and more congruous than that for the perfection of the whole universe there should be a joining of first and last, namely, of the Word of God, which is the principle of all, and of human nature, which was the last of all creatures? What is more benevolent than that God should because of the servant’s salvation took the form of a servant? | Ratio autem ad intelligentiam praedictorum haec est: quia, cum principium effectivum rerum non potuerit nec decuerit esse nisi Deum; et non minus sit res conditas reparare quam in esse producere\l ", sicut non minus est bene esse quam simpliciter esse: decentissimum fuit, rerum principium reparativum esse Deum summum, ut, sicut omnia creaverat Deus per Verbum increatum, sic omnia curaret per Verbum Incarnatum\l ". Quoniam ergo Deus omnia fecit potenter, sapienter et optime seu benevolenter; decuit, ut sic repararet, quod suam potentiam, sapientiam et benevolentiam ostenderet. Quid autem potentius quam coniungere extrema summe distantia in unam personam \l " ? Quid sapientius et congruentius, quam quod ad perfectionem totius universi fieret coniunctio primi et ultimi, Verbi scilicet Dei, quod est omnium principium, et humanae naturae, quae fuit ultima omnium creaturarum ? Quid benevolentius, quam quod Dominus propter servi salutem accipiat formam servi? | Brv04c01n02 -|1314|- |
Certainly there is shown here such benignity that nothing more clement, more benign, more amicable can be thought of. It is most convergent, therefore, that this should be the way of God the Repairer because it demonstrates the divine power, wisdom, and benevolence. Because man when he fell into sin turned away and withdrew himself from the most powerful, wise, and benevolent principle, he was made corrupt in infirmity, ignorance, and malice, and the result is precedence of the carnal, animal, and sensual over the spiritual. Hence man was inept for imitating divine virtue, for learning of its light, for choosing its goodness. So that man might be repared from that state, it was most convergent that the first principle should descend to him by rendering Himself knowable, lovable, and imitable. Because carnal, animal, and sensual man did not know or love or follow anything except what was proportioned and adapted to his state, "the Word was made flesh" for the rescue of man from this state so that God could be known, loved, and imitated by man who was flesh and in this way, by knowing, loving, and imitating, man might be remediated of the sickness of sin. | Immo hoc tantae benignitatis est, ut nihil clementius, nihil benignius, nihil amicabilius cogitari possit. -- Convenientissimus ergo erat hic modus Deo reparatori propter commendandam divinam potentiam, sapientiam et benevolentiam. Rursus, quia homo, cadens in culpam, avertent se et recesserat a principio\l " potentissimo, sapientissimo et benevolentissimo; ideo corruerat in infirmitatem, ignorantiam et malignitatem, ac per hoc de spirituali effectus est carnalis, animalis et sensualis; et ideo ineptus erat ad divinam virtutem imitandam, ad lucem cognoscendam, ad bonitatem diligendam. Ad hoc igitur, quod homo ab isto statu repararetur, congruentissimum fuit, ut ei condescenderet primum principium, reddendo se illi noscibile, amabile et imitabile. Et quia homo carnalis, animalis et sensualis non noverat nec amabat nec sequebatur nisi sibi proportionalia et consimilia; ideo ad eripiendum hominem de hoc statu Verbum caro factum est\l ", ut ab homine, qui caro erat, et cognosci posset et amari et imitari ac per hoc et homo Deum cognoscens et amans et imitans remediaretur a morbo peccati. | Brv04c01n03 -|1315|- |
Lastly, because man could not be perfectly repaired unless he regained innocence of mind, the friendship of God and his own excellence by which he was under God only, and this could not happen except through God in the form of a servant: it was congruous, that the Word be incarnate. Man could not recover excellence unless the repairer was God; for, if a mere creature, then man would be subject to that mere creature and thus would not recover the state of excellence. The friendship of God man could not recover except by a convergent mediator who could place His hand in either or both parts as conforming to and a friend of both. Hence, just as He is like God through His divinity, so He is like man through His humanity. Innocence of mind man could not recover except by the dismissal of sin, and it was not decent for divine justice to dismiss fault except after a condign satisfaction. Because one could not satisfy except God for the whole of mankind, nor should he unless man, who had sinned: it was most congruous that mankind be repaired by the God-man born of Adam's kind. Therefore because excellence could not be recovered except by a most excellent repairer, nor could friendship be re-formed except by a most amiable mediator, nor could innocence be reacquired except by a most sufficient satisfier, and there is no most excellent repairer except God, no most amiable mediator except man, no most sufficient satisfier except one equally God and man, the incarnation of the Word was most congruous with our reparation. Just as mankind came into being through the uncreated Word and fell into fault by abandoning the inspired Word, so it should rise from fault through the incarnate Word. | Postremo, quia homo perfecte reparari non poterat, nisi recuperaret mentis innocentiam, Dei amicitiam et suam excellentiam, qua soli Deo suberat; et hoc non poterat fieri nisi per Deum in forma servi : ideo congruum fuit, Verbum incarnari.-- Excellentiam namque recuperare non poterat, nisi reparator esset Deus; quia, si mera creatura, tunc homo esset illi merae creaturae subiectus, et sic non recuperaret statum excellentiae\l ". -- Amicitiam quoque Dei recuperare non poterat nisi per mediatorem convenientem, qui manum posset ponere in utrumque et utrique parti conformis esset et utrique amicus, et ideo, sicut similis Deo per Divinitatem, sic similis homini per humanitatem. -- Innocentiam vero mentis recuperare non poterat, nisi dimissa culpa; quam dimittere non decebat divinam iustitiam nisi per satisfactionem condignam; et quia satisfacere non poterat nisi Deus pro toto humano genere, nec debebat nisi homo, qui peccaverat: ideo congruentissimum fuit, humanum genus reparari per Deum-hominem natum\l " de genere Adae. -- Quoniam ergo excellentia, recuperari non poterat nisi per reparatorem excellentissimum, nec amicitia reformari poterat nisi per mediatorem amicabilissimum, nec innocentia reacquiri poterat nisi per satisfactorem sufficientissimum; excellentissimus autem reparator non est, nisi sit Deus; amicabilissimus mediator non est, nisi sit homo; sufficientissimus satisfactor non est, nisi sit Deus pariter et homo: congruentissima fuit nostrae reparationi incarnatio Verbi, ut, sicut genus humanum in esse exierat per Verbum increatum et in culpam ceciderat deserendo\l " Verbum inspiratum; sic a culpa resurgeret per Verbum incarnatum. | Brv04c01n04 -|1316|- |
B. Incarnation | Brv04c02n00 -|1682|- | |
1. Union of Natures | Brv04c02n00 -|1317|- | |
We ought to consider three points about the incarnate Word, namely, the union of natures, the plenitude of gifts, and the suffering of the Passion for the redemption of mankind. In regard to the union of natures we should consider these three points in order to understand the mystery of the Incarnation, namely, its operation, mode, and time. | Circa ipsum autem Verbum incarnatum tria nobis consideranda occurrunt, scilicet unio naturarum, plenitudo charismatum et perpessio passionum propter redimendum genus humanum\l ". -- Circa naturarum unionem haec tria consideranda sunt ad intelligendum incarnationis mysterium, scilicet opus, modus et tempus. | Brv04c02n01 -|1318|- |
According to Christian faith, we should hold these truths in regard to the operation of the Incarnation: that the Incarnation is the operation of the Trinity through whom the assumption of flesh by the Deity and the union of the Deity with the flesh occurred in such a way that the assumption involves not only a sensible flesh but also a rational spirit with its vegetative, sensitive, and intellectual powers, and also in such a way that there is union not in the unity of nature but of person, not of a human person but of a divine person, not of the assumed but of the assuming, not of any person but of the person of the Word alone. Such is the union that whatever is said of the Son of God, may be said of the Son of man, and conversely, with the exception of those terms in which the union of the divine and human is expressed or absence [of human personality] is implied. | De opere autem incarnationis haec tenenda sunt secundum fidem christianam, quod incarnatio est operatio Trinitatis, per quam fit assumtio carnis a Deitate et unio Deitatis cum carne; ita quod assumtio non tantum est carnis sensibilis, sed etiam spiritus rationalis secundum potentiam vegetando sentiendi et intelligendi; ita etiam, quod unio non fit in unitate naturae, sed personae, non humanae, sed divinae, non assumtae, sed assumentis; non personae cuiuslibet, sed personae solius Verbi; in qua tanta fit unio, ut quidquid dicitur de Filio Dei dicatur de filio hominis, et e converso, his tamen exceptis, in quibus exprimitur unio, vel clauditur negatio. | Brv04c02n02 -|1319|- |
The reason for understanding the foresaid is this: The operation of the Incarnation proceeds from the first principle not only in so far as it is effective but also in so far as it repairs by remediating, satisfying, and conciliating. Because the Incarnation, in so far as it bespeaks a certain effect, stems from the first principle, which accomplishes all things by reason of its highest power and substance, power and operation are united and completely undivided in the three persons, hence it must be that the operation of the Incarnation flowed from the whole Trinity. | Ratio autem ad intelligentiam praedictorum haec est: quia incarnationis opus non solum est a primo principio, in quantum est effectivum in producendo, verum etiam, in quantum est reparativum remediando, satisfaciendo et reconciliando. Quoniam ergo incarnatio, in quantum dicit aliquem effectum, est a primo principio, quod omnia facit ratione summae virtutis; et substantia, virtus\l " et operatio unita est et indivisa omnimode in tribus personis: hinc est, quod necesse est, incarnationis operationem a tota Trinitate manare. | Brv04c02n03 -|1320|- |
Because the Incarnation is from the first principle in so far as is repairative remediating; and all mankind has fallen and vitiated, not only in the soul’s reason, but also the flesh: that is, that it was necessary, that all must be assumed so that all may be cured. And because the carnal part is better noted to us and more distant from God, so that it be more expressly named, and greater humiliation expressed, and more profound dignity be explicit: that is, that the work not ‘inanimated’ but ‘incarnation’ be named. | Quia vero est a primo principio, in quantum est reparativum remediando; et totum genus humanum lapsum fuerat et vitiatum, non solum ratione animae, verum etiam carnis: hinc est, quod necesse fuit, quod totum assumeretur, ut totum curaretur. -- Et quoniam nobis magis nota est pars carnis et magis a Deo distat; ut expressior fiat nominatio, et maior exprimatur humiliatio, et profundior explicetur dignatio: hinc est, quod opus illud non inanimati, sed incarnatio nominatur. | Brv04c02n04 -|1321|- |
Again, because the Incarnation is from the first principle in so far as it repairs by satisfying, and there is no satisfaction except when made by him who ought to make it and can make it, and no one ought to make it but man and no one can make it but God, it was fitting that in the satisfaction there be a concourse of both natures, namely, divine and human. And because it is impossible that divine nature should coincide with another nature as a part of a third nature and it is impossible that the divine nature go over into another nature because of the most perfect simplicity and immutability of the divine nature, divinity and humanity are not united in a unity of nature or of accident but in a unity of person and hypostasis. And because the divine nature cannot exist in any suppositum except in its own hypostasis, this union cannot exist in the hypostasis or person of man but rather of God. Hence by this union the first principle in one of its hypostases makes itself the suppositum of human nature, and thus there is only one personality and personal unity there, namely, on the part of the one assuming. | Rursus, quia est a primo principio, in quantum est reparativum satisfaciendo, et satisfactio non fit, nisi ab eo qui debet et potest; et non debet nisi homo, nec potest nisi Deus: oportuit, quod in satisfactione simul esset concursus utriusque naturae, divinae scilicet et humanae. Et quia impossibile est, quod divina natura concurrat cum alia sicut pars ad constitutionem tertii; nec quod ipsa transeat in aliam naturam, nec alia natura transeat in ipsam, propter simplicitatem et immutabilitatem ipsius perfectissimam: hinc est, quod Deitas et humanitas non uniuntur in unitate naturae nec accidentis, uniuntur ergo in unitate personae et hypostasis. Et quoniam divina natura in nullo supposito potest subsistere praeterquam in propria hypostasi; ideo unio illa non potest esse in hypostasi seu persona hominis, sed Dei; ac per hoc per illam unionem primum principium in una suarum hypostasum fecit se ipsum suppositum humanae naturae: et ita una tantum est ibi personalitas et unitas personalis, ex parte scilicet assumentis. | Brv04c02n05 -|1322|- |
Lastly, because the Incarnation is from the first principle in so far as it repairs by conciliating, and in conciliating it is a mediator, and mediation properly falls to the Son of God, it follows that this is the case with the Incarnation. It is the mediator's part to be the medium between man and God, to lead man back to divine knowledge, conformity, and sonship. No one is more suitable as a medium than the person who produces and is produced, who is the middle one of the three persons. No one is more fitting to lead man back to the divine knowledge than the Word (by whom the Father expresses Himself), which is unitable to flesh, as a word is unitable to the voice. No one is more fitting to lead man back to divine conformity than He who is the image of the Father. No one is more fitting to lead man back to his adopted sonship than the natural Son. Hence no one is more fitting to become the Son of man than the Son of God. | Postremo, quia est a primo principio, ut est reparativum reconciliando; et reconcilians est mediator, mediatio autem proprie convenit Dei Filio: ideo et incarnatio. Mediatoris namque est esse medium inter hominem et Deum ad reducendum hominem ad divinam cognitionem, ad divinam conformitatem et ad divinam filiationem. Nullum autem magis decet esse medium quam personam, quae producit et producitur, quae est media trium personarum; nullumque magis decet reducere hominem ad divinam cognitionem quam Verbum, quo se Pater declarat, quod est unibile carni, sicut et verbum voci; nullum etiam magis decet reducere ad divinam conformitatem, quam eum qui est imago Patris; nullum magis decet ad filiationem adoptivam reducere quam Filium naturalem: ac per hoc nullum magis decet fieri filium hominis quam ipsum Filium Dei. | Brv04c02n06 -|1323|- |
Because the Son of man and of God is in every way the same by reason of the Incarnation and because "whatever things for one and the same reason are the same, are the same among themselves," it follows that, unless there is a word available for the purpose, one necessarily has to communicate by using an idiom, unless there is a word which includes a certain repugnance to one's idea, as is the case with those words used to express the union of one nature with another. Such words are: to unite, to be incarnate, to assume and be assumed. Such is the case with a denial of something whose opposite belongs to the other [nature], as is the case with the words: to begin to be, to be created, and the like in which an allied meaning exists contrary to the foregoing rule for the foregoing reason. | Quoniam ergo omnino idem est Filius hominis et Dei ratione incarnationis; et « quaecumque uni et eidem sunt eadem, inter se sunt eadem»: hinc est, quod necessario fit communicatio idiomatum, nisi sit vocabulum, in quo aliqua repugnantia includatur; sicut sunt illa, in quibus includitur respectus unionis unius naturae ad alteram, sicut unire, incarnari, assumere et assumi; vel negatio alicuius, cuius oppositum alteri competit, sicut incipere esse, creari et consimilia, in quibus instantia fertur contra regulam praehabitam propter causam praedictam. | Brv04c02n07 -|1324|- |
2. Mode | Brv04c03n00 -|1325|- | |
We must hold these truths about the mode of Incarnation: that the angel announced to the most Blessed Virgin Mary that the mystery of the Incarnation was to be accomplished in her, that the Virgin believed, was willing, and agreed, that the Holy Spirit descended upon her to sanctify her and cause her conception. By His power "the Virgin conceived the Son of God whom the Virgin bore, and after His birth she remained a virgin." She conceived not only the flesh but the flesh infused with a soul and united to the Word, liable to no sin but completely holy and immaculate. Hence she is called the Mother of God and the sweetest Virgin Mary. | De modo incarnationis hoc tenendum est, quod Angelo nuntiante beatissime Virgini Mariae mysterium incarnationis perficiendum in ipsa, Virgo credidit, appetiit et consensit; Spiritus sanctus in eam supervenit\l " ad sanctificandum et fecundandum,- cuius virtute « Virgo concepit Dei Filium, quem Virgo peperit et post partum Virgo permansit ». -- Concepit autem non solum carnem, verum etiam carnem animatam et Verbo unitam, nulli peccato obnoxiam, sed omnino sanctam et immaculatam, ratione cuius mater Dei dicitur et est dulcissima Virgo Maria. | Brv04c03n01 -|1326|- |
The reason for understanding the foresaid is this: The Incarnation is a work that derives from the first principle, in so far as it is redemptive, in a most appropriate, all-embracing, and complete way. It befits His wisdom to work appropriately, His bounty to work in an all-embracing way, and His power to work perfectly. | Ratio autem ad intelligentiam praedictorum haec est: quia incarnatio est opus manans a primo principio, in quantum est reparativum modo congruentissimo, communissima et completissimo. Decet enim eius sapientiam operari congrue, decet eius largitatem operari\l " communiter, et virtutem, operari perfecte. | Brv04c03n02 -|1327|- |
Because the Incarnation derives from the first principle reparing in a most appropriate way, and the appropriate mode is that the medicine for the sickness should flow from contraries both as to the reparation for the fall and the remedy for the injury, for mankind had fallen by the suggestion of the devil, by the consent of a deceived woman, and by a generation motivated by a concupiscence communicating original sin to posterity, it was appropriate that on the contrary there should be the good angel leading to good, the Virgin believing and consenting to the proffered good, and the charity of the Holy Spirit sanctifying and fecundating for an immaculate conception so that thus "contraries might be cured by contraries" (Gregory, Homilia in evangeliis, II, 32, 1). Hence as a woman, deceived by the devil and known sensually and corrupted by man, transmitted sin, disease, and death to all mankind, so a woman, enlightened by the angel and sanctified and fecundated by the Holy Spirit, gave birth to an offspring, free from all the corruption of mind and body, who gives grace, health, and life to all who come to Him. | Quoniam ergo incarnatio est a primo principio reparante modo congruentissimo; et congruus modus est, quod medicina ex opposito respondeat morbo, et reparatio lapsui, et remedium nocumento; cum genus humanum lapsum fuerit per diabolicam suggestionem et per consensum mulieris deceptae et per generationem concupiscentialem, transfundentem originale in prolem: oportuit, quod e contrario hic esset Angelus bonus suadens bonum, et Virgo credens et consentiens in bonum suasum, et caritas Spiritus sancti sanctificans et fecundans ad conceptum immaculatum; ut sic « contraria contrariis curarentur». Ac per hoc, sicut mulier, per diabolum decepta et per virum concupiscibiliter cognita et corrupta, transfudit in omnes culpam, morbum et mortem; sic mulier, per Angelum erudita et per Spiritum sanctum sanctificata et fecundata, absque omni corruptione tam mentis quam corporis prolem generaret, quae omnibus ad ipsam venientibus daret gratiam, sanitatem et vitam. | Brv04c03n03 -|1328|- |
Because the Incarnation derives from the first principle reparing in a most all-embracing way—for the fall of men and of angels is repaired by the incarnate Word, both those in heaven and on earth, and in the case of the fall of man, as regards both sexes—it was most proper, in order that the cure be all-embracing, that there should be a concourse of angel, woman, and man for the mystery of the Incarnation: the angel announcing, the virgin woman conceiving, and man the conceived offspring. Hence the angel Gabriel was the messenger of the eternal Father, the immaculate Virgin was the temple of the Holy Spirit, and the conceived offspring was the very person of the Word. Thus it was most fitting that in the all-embracing reparation there should be a concourse of the three in triple hierarchy, namely, the divine, the angelic, and the human, to represent not only the Trinity of God but also the greatness of the benefit bestowed and the liberality of the supreme Repairer. And because liberality is appropriate to the Holy Spirit, as is sanctification of the Virgin in whom the conception of the Word was accomplished, it follows that, though that work was done by the whole Trinity, yet by appropriation the Virgin is said to have conceived by the Holy Spirit. | Rursus, quia incarnatio est a primo principio reparante modo communissima -- nam per Verbum incarnatum reparatur lapsus hominum et angelorum, utpote caelestium et terrestrium et hominum lapsus reparatur secundum utrumque sexum -- ut medicamentum sit commune omnibus, decentissimum fuit, quod ad incarnationis mysterium fieret concursus Angeli, mulieris et viri: Angeli ut denuntiantis, mulieris Virginis ut concipientis, viri vero ut conceptae prolis; ut sic Angelus Gabriel esset nuntius Patris aeterni, Virgo immaculata esset templum Spiritus sancti, proles concepta esset ipsa persona Verbi; ac per hoc in communi reparatione omnium communis fieret concursus trium de triplici hierarchia, scilicet divina, angelica et humana, ad insinuandam non solum Trinitatem Dei, verum etiam generalitatem beneficii et liberalitatem reparatoris summi. Et quoniam liberalitas Spiritui sancto appropriatur et sanctificatio Virginis, in qua peracta fuit Verbi conceptio; hinc est, quod licet opus illud sit a tota Trinitate, per appropriationem tamen dicitur Virgo concepisse de Spiritu sancto\l ". | Brv04c03n04 -|1329|- |
Lastly, because the Incarnation comes from the first principle reparing in a most complete way, it follows that in the conception there ought to be completeness in the offspring, the act of conception, and the conceiving power. Because the proper completeness ought to exist in the offspring, in the present conception there was not only an implanting of seed but a union, arrangement, and vivification by the soul and a deification by the united Deity so that the Virgin really conceived the Son of God because of a union of flesh with the Deity by the mediation of a rational spirit through whom the flesh was made suitable for union through a congruous medium.—Because there ought to be a proper completeness in the act of conception, and three of the four modes of producing man had already been used: the first from neither man nor woman, as in the case of Adam; the second from man without woman, as in the case of Eve; and the third from woman and man as in the case of all those who are born in concupiscence; it was fitting that for the completeness of all, the fourth way should be introduced, namely, from woman without the seed of man by the power of the supreme Operator.—Because there ought to be a proper completeness in power, it follows that in the conception of the Son of God there was a simultaneous concurrence of a power inborn, a power infused, and a power uncreated: the inborn power prepared the matter, the infused power separated it by purification, and the uncreated power perfected it instantly, a thing which could not have been done by a created power except successively. Thus the most holy Virgin Mary became a mother in a most complete way by conceiving the Son of God Himself without man through the fecundation of the Holy Spirit. Because in the mind of the Virgin, the love of the Holy Spirit alone glowed, the power of the Holy Spirit wrought wonderful things in her flesh, by a grace partly arousing, partly aiding, partly raising nature according to the exigency of that wonderful conception. | Postremo, quoniam est a primo principio reparante modo completissimo; hinc est, quod in conceptione completio debita fuit in prole, fuit in conceptu, fuit et in virtute concipiente. Quia completio debita debuit esse in prole, hinc est, quod in instanti conceptionis non tantum fuit seminis decisio, verum etiam consolatio, configuratio, vivificatio per animam et deificatio per Deitatem unitam; ut sic Virgo Dei Filium vere conciperet propter \l "unionem carnis ad Deitatem, mediante spiritu rationali, per quem tanquam per medium congruentiae caro erat idonea ad unionem. -- Quia vero completio debita debuit esse in conceptu; cum ex quatuor modis tres molli producendi hominem praecessissent: primus nec de viro nec muliere, sicut in Adam; secundus de viro sine muliere, sicut in Eva; tertius de muliere et viro, sicut in omnibus concupiscibilia natis: decuit, ad complementum universi quartum modum introduci, qui scilicet esset de muliere sine semine virili per virtutem summi operatoris \l ". -- Quia vero completio debita debuit esse in virtute; hinc est, quod in conceptione Filii Dei simul concurrit virtus innata, virtus infusa et virtus increata: virtus innata materiam praeparavit, virtus infusa purificatio segregavit, virtus increata subito perfecit quod non poterat a virtute creata nisi successive fieri. Et sic beatissima Virgo Maria mater fuit completissimo modo, ipsum Dei Filium concipiendo absque viro, fecundante Spiritu sancto. Quia enim in mente Virginis amor Spiritus sancti singulariter ardebat; ideo in carne eius virtus Spiritus sancti mirabilia faciebat, gratia scilicet partim excitante, partim adiuvante, partim elevante naturam, iuxta quod conceptus ille mirabilis exigebat. | Brv04c03n05 -|1330|- |
3. Time | Brv04c04n00 -|1331|- | |
We must hold these truths about the time of the Incarnation: that, though God could have been incarnate from the beginning, He was unwilling to do so except at the end of ages, after the law of nature and the law of prophecy had gone before, after patriarchs and prophets to whom and through whom the Incarnation was often promised. After these it was proper for Him to become incarnate in the end of time and the fullness thereof, as the Apostle says: "But when the fullness of time was come, God sent His Son made of a woman, made under the law: that He might redeem them who were under the law." | De tempore vero incarnationis hoc tenendum est, quod licet Deus a principio potuerit incarnari, noluit tamen nisi in fine saeculorum, praecedente lege naturae et lege figurae, post Patriarchas et Prophetas, quibus et per quos fuit incarnatio repromissa. -- Post quos incarnari dignatus est tanquam in fine temporum et plenitudine, iuxta quod dicit Apostolus\l ": At ubi venit plenitudo temporis, misit Deus Filium suum, factum ex muliere, factum sub Lege, ut eos qui sub Lege erant, redimeret. | Brv04c04n01 -|1332|- |
The reason for understanding the foresaid is this: Because the Incarnation is the work of the first principle in reparation, it is fitting that it happen in accord with the freedom of the will, with the sublimity of the remedy, and with the integrity of the universe, for the most wise Artificer saw to these in accomplishing all. Because freedom of the will requires that the will be drawn into nothing unwillingly, it was thus fitting that God should so repair mankind that he who wished to seek the Savior should find salvation, and he who was unwilling to seek the Savior should find no salvation. No one seeks a doctor unless he is aware of sickness, no one seeks a teacher unless he is aware he is ignorant, no one seeks aid unless he is aware of his impotence. Because man before his fall was well equipped with knowledge and power, God promised a time of the law of nature in which he should be conquered by ignorance. Afterwards man knew his ignorance but as to his power there remained a pride about which it is said that he who acts does not lack power, but he who orders lacks it. Then, God added a law, teaching with moral precepts and prescribing ceremonials so that when man came to knowledge and knew his impotency, man fled to divine mercy and sought grace which was given to us before the coming of Christ. Hence after the law of nature and of Scripture the incarnation of the Word ought to follow. | Ratio autem ad intelligentiam praedictorum haec est: quia incarnatio est opus primi principii reparantis, iuxta quod decet et convenit secundum libertatem arbitrii, secundum sublimitatem remedii et secundum integritatem universi; nam sapientissimum Artifex in agendo omnia haec attendit. -- Quoniam ergo libertas arbitrii hoc requirit, ut ad nihil trahatur invita; sic debuit Deus genus humanum reparare, ut salutem inveniret qui vellet quaerere Salvatorem, qui vero nollet Salvatorem quaerere nec salutem per consequens inveniret. Nullus autem quaerit medicum, nisi recognoscat morbum; nullus quaerit doctorem, nisi recognoscat se ignorantem; nullus quaerit adiutorem, nisi recognoscat se impotentem. Quia igitur homo in principio sui lapsus adhuc superbiebat de scientia et virtute; ideo praemisit Deus tempus legis naturae, in quo convinceretur de ignorantia; et post, cognita ignorantia, sed permanente superbia de virtute, qua dicebant: non deest qui faciat, sed deest qui iubeat; addidit legem praeceptis moralibus erudientem et caeremonialibus aggravantem; ut habita scientia, et cognita impotentia, confugeret homo ad divinam misericordiam et gratiam postulandam, quae data est nobis in adventu Christi. Ideo post legem naturae et Scripturae subsequi debuit incarnatio Verbi\l ". | Brv04c04n02 -|1333|- |
Again, because the sublimity of the remedy required that the Incarnation, a mystery most secret and most salutary, should be believed with most firm faith and should be loved with most ardent charity, it was most fitting that many testimonials of prophets should precede the coming of Christ, as explicit in words as it was implicit in figures, that what was secret should become certain and unquestionable for belief by many convincing testimonials. It was fitting that many promises and most ardent desires should precede the Incarnation so that the promised benefit should be expected, what was expected should be deferred, what was deferred should be sought more intensely, and what was long desired should be loved more fervently and be undertaken more fervently and accomplished more solicitously. | Rursus, quoniam sublimitas remedii requirit, ut credatur fide firmissima et ametur caritate ardentissimo tanquam mysterium secretissimum et saluberrimum; ideo congruentissimum fuit, ut ante Christi adventum praebent multa testimonia Prophetarum, tam explicita in verbis quam implicita in figuris, ut multis et firmis testimoniis quod erat secretum fieret certum et indubitabile ad credendum; praeirent etiam multiplicia promissa et ardentissima desideria, ut promissum beneficium exspectantur, exspectatum differretur, dilatum amplius desideraretur, et diu desideratum ferventius amaretur et gratiosus susciperetur et sollicitius servaretur\l ". | Brv04c04n03 -|1334|- |
Lastly, because integrity and perfection of the universe require that all things should be ordered as to places and times, and the work of the Incarnation was the most perfect among all the divine works, and the procession ought to be from the imperfect to the perfect and not the converse, it follows that the Incarnation ought to occur at the end of time so that just as the first man, who was the sensitive ornament of the whole world, was created last, namely, on the sixth day, for the completion of the whole world, so the second man, the complement of the whole world repaired, in whom the first principle is joined with the last, namely, "God with clay," should come into existence in the end of ages, and this is the sixth age which is the age proper for the exercise of wisdom, the suppression of concupiscence, and the transition from the state of unrest to rest. All these things belong to the sixth age of the world because of the incarnation of the Son of God. | Postremo, quoniam integritas et perfectio universi requirit, ut universa sint ordinata quantum ad loca et tempora; et hoc opus incarnationis erat perfectissimum inter omnia opera divina; et processus debet esse ab imperfecto ad perfectum, et non e converso\l ": hinc est, quod opus illud debuit fieri in fine temporum, ut, sicut primus homo, qui erat totius mundi sensibilis ornamentum, ultimo fuerat conditus, scilicet sexto die, ad totius mundi completionem : sic secundus homo, totius mundi reparati complementum, in quo primum principium coniungitur cum ultimo, scilicet «Deus cum limo\l "», fieret in fine temporum, hoc est in sexta aetate, quae est aetas apta ad exercitium sapientiae et ad enervationem concupiscentiae et ad transitum a statu turbinis ad quietem; quae omnia competunt sextae aetati decursus mundi propter incarnationem Filii Dei. | Brv04c04n04 -|1335|- |
Because the advent of Christ occurred in the time of the law of grace and in demonstration of the often promised mercy and in the beginning of the sixth age, and all these things bespeak a fullness of time since the law of grace fortifies the law of Scripture and the achievement of the promise perfects the promise, and the sixth age by reason of the sixfold perfection resounds in fullness, it follows that in the coming of the Son of God there is said to be a fullness of time, not because in His advent time was ended but because the mysteries of time were achieved. Just as Christ ought not to have come in the beginning of time, because His advent then would have been at a less opportune time, so He ought not to have deferred it to the end of time, because then it would be too late. It behooved the Savior to place the time of remedy between the time of sickness and the time of judgment. The mediator ought to precede certain of His members and to follow others. It behooved the perfect leader to show Himself at a time when there would be opportunity of running for the prize; and this is at the end of ages and before the termination of time and at the approach of the final judgment, so that, moved by fear of the judgment and attracted by the hope of reward and aroused by the perfection of an example, we must follow our leader enthusiastically and perfectly from virtue to virtue until we arrive at the reward of eternal bliss. | Quoniam ergo adventus Christi fuit in tempore legis gratiae et in exhibitione misericordiae repromissae et in principio aetatis sextae; et haec omnia dicunt plenitudinem; quia lex gratiae implet legem Scripturae, et solutio promissi implet promissionem, et sexta aetas ratione perfectionis senarii\l " sonat in plenitudinem: hinc est, quod in adventu Filii Dei dicitur esse plenitudo temporum, non propter hoc, quod in eius adventu tempus finiatur, sed quia temporalia mysteria impleantur. Sicut autem Christus non debuit venire in principio temporis, quia adventus eius nimis fuisset festinus; sic nec debuit differre usque in finem ultimum, quia tunc nimium esset tardus. Decebat enim salvatorem inter tempus morbi et tempus iudicii in medio introducere tempus remedii. Decebat mediatorem quaedam suorum membrorum praecedere, quaedam sequi. Decebat ductorem perfectum tunc se ostendere, cum esset opportunitas currendi ad bravium; et hoc est in fine temporum et citra terminum et in approximatione ad finale iudicium; ut, per timorem iudicii stimulati et per spem praemii attracti et per perfectionem exempli animati, vigorose et perfecte sequamur ducem de virtute in virtutem, usque quo perveniamus ad bravium felicitatis aeternae\l "'. | Brv04c04n05 -|1336|- |
C. Fullness | Brv04c05n00 -|1683|- | |
1. Grace of Christ: Gifts in Our Affections | Brv04c05n00 -|1337|- | |
After we have acquired a knowledge of the union of natures in the Word incarnate, we must consider the fullness of the spiritual gifts. In this connection, we must first consider the fullness of grace in the affections, then the fullness of wisdom in the intellect, and finally the fullness of merit in our works or the effect. | Postquam innotuit nobis Verbum incarnatum quantum ad unionem naturarum, considerandum est quantum ad plenitudinem charismatum spiritualium. Circa quae primo consideranda est plenitudo gratiae in affectu, deinde plenitudo sapientiae in intellectu, et postremo plenitudo meriti in opere vel effectu. | Brv04c05n01 -|1338|- |
We must hold these truths as to the fullness of grace in the affections of Christ: that in Christ from His conception there was a fullness of all grace: the grace of a single person, of the head, and of the union. It was such that by the grace of the single person He had immunity from all fault both as to act and possibility because He neither sinned nor could sin. By the grace of the union He was worthy not only of the bliss of glory but also of latreuitic adoration, which is the worship of reverence due to God alone. By the grace of the head, He infuses movement and life in all who seek Him either through upright faith or by the sacraments of faith, in those who either preceded His advent or who follow it. "And they that went before and they that followed, cried, saying: 'Hosanna to the son of David.' " | De plenitudine igitur gratiae in affectu in Christo haec tenenda sunt, quod in Christo a sui conceptione fuit plenitudo omnis gratiae quantum ad gratiam singularis personae et quantum ad gratiam capitis et quantum ad gratiam unionis; ita quod per gratiam singularis personae habuit omnis culpae immunitatem et quantum ad actum et quantum ad posse, quia nec peccavit nec peccatum potuit habere. -- Per gratiam autem unionis dignus est non tantum felicitate gloriae, verum etiam adoratione latriae, quae est cultus reverentiae soli Deo debitae. -- Per gratiam vero capitis influit motum et sensum in universos, qui ad eum accedunt vel per fidem rectam, vel per fidei Sacramenta, sive adventum eius praecesserint, sive fuerint subsecuti. Nam et qui praeibant et qui sequebantur clamabant: Hosanna filio David. | Brv04c05n02 -|1339|- |
The reason for understanding the foresaid is this: Because reparation is an operation of the first principle such that it flows from Him with liberality and returns to Him in conformity, it is fitting that this should occur through grace and conformity to God. Grace flows from God freely and renders man godlike. Because the reparative principle repairs through grace and everything exists more fully and perfectly in its own source and origin than elsewhere, it necessarily follows that in our reparative principle, Christ the Lord, there was a fullness of all grace. And because the reparative principle in reparation contains not only the cause of the principle, but the cause of the medium and of the extreme, of the extreme in satisfaction, of the medium in reconciliation and of the principle in an overflowing, it necessarily follows that in Christ there should have been a fullness of grace by reason of satisfaction by the extreme, reconciliation by the medium, and overflowing by the principle. Because, for the extreme to be suitable for satisfaction, it must be pleasing to God and hence perfectly free from all sin, and this could not be except by the gift of divine grace in some man, it was necessary to place in Christ grace sanctifying and confirming Him, and this we call the grace of the single person. | Ratio autem ad intelligentiam praedictorum haec est: quia reparatio est operatio primi principii, ita quod ab ipso manat secundum liberalitatem et ad ipsum reducit secundum conformitatem ; ideo oportet, quod fiat per gratiam et deiformitatem. Gratia enim et manat a Deo liberaliter et reddit hominem deiformem. Quoniam ergo reparativum principium per gratiam reparat, et omnis res plenius et perfectius est in suo fonte et origine quam alibi; necesse est, quod in principio nostro reparativo, scilicet Christo Domino, fuerit omnis gratiae plenitudo. Et quoniam reparativum principium in reparando non tantum tenet rationem principii, verum etiam medii et extremi, extremi quidem in satisfaciendo, medii in reconciliando, et principii in superinfluendo: ideo necesse est, quod in Christo fuerit plenitudo gratiae ratione extremi satisfacientis, medii reconciliatis et principii superinfluentis. Quoniam igitur extremum ad satisfaciendum idoneum necesse est esse Deo placens, ac per hoc ab omni peccato perfecte immune; et hoc non potest esse nisi per donum divinae gratiae in aliquo homine: necesse fuit ponere in Christo gratiam ipsum sanctificantem et confirmantem, quam vocamus gratiam singularis personae. | Brv04c05n03 -|1340|- |
Again, because no medium is adapted to reconciling except one who has in himself both natures, the higher and the lower, the adorable and the adoring, and this could in no way happen except by a most dignifying and gratuitous union, it was necessary to place in Christ grace above all grace and all sorts of reverence, being venerated, which we call the grace of union, by reason of which Christ the man is over all things blessed God and hence being venerated by the cult of latria. | Rursus, quoniam medium ad reconciliandum conveniens non est, nisi habeat in se utramque naturam, superiorem scilicet et inferiorem, adorabilem et adorantem ; et hoc nullo modo fieri potest nisi per summe dignativam et gratuitam unionem; ideo necesse est in Christo ponere gratiam super omnem gratiam et omnimoda reverentia, venerandam, quam vocamus gratiam unionis, ratione cuius Christus homo est super omnia benedictus Deus, et ideo cultu latriae venerandus. | Brv04c05n04 -|1341|- |
Lastly, because a principle is not effective in influence unless it has in itself the fontal and original fullness, which is a fullness that is not only sufficient but superabundant; therefore it was necessary the Word incarnate be "full of grace and truth;" so that from His fullness all the just may be strengthened in the same way that all the members of the body receive movement and sense from the head. Hence this grace is called the grace of the head because, as the head has in itself the fullness of the senses and is conformed to the other members and presides over them and bestows the benefit of its influence on the other members which are connected to the head itself, so Christ, having in Himself a superabundance of grace and being similar to us in nature, who is before us holy and just, on those approaching Him, bestows the benefit of grace and spirit, through which come about sense and movement in those which are spiritual. | Postremo, quia principium ad influendum efficax non est, nisi habeat in se plenitudinem fontalem et originalem, quae non tantum est plenitudo sufficientiae, sed etiam superabundantiae; ideo necesse est, Verbum incarnatum esse plenum gratiae et veritatis; ita quod de plenitudine eius accipere valeant universi iusti, sicut universa membra a capite recipiunt influentiam motus et sensus. Et propter hoc vocatur haec gratia gratia capitis, pro eo quod, sicut caput habet in se sensuum plenitudinem et ceteris membris est conforme ceterisque praesidet ac ceteris beneficium praestat influentiae, quae ipsi capiti connectuntur: sic Christus, habens in se gratiae superabundantiam\l " et nobis consimilis in natura, prae ceteris sanctus et iustus, ceteris, qui ad ipsum accedunt, praestat beneficium gratiae et spiritus, per quae fit sensus et motus in spiritualibus. | Brv04c05n05 -|1342|- |
And because our approach to Him is by faith, or through the Sacrament of faith; and the faith of Christ is the same in the past, present, and future: it follows that the reason flowing into Christ is posited with respect to all, whether the past, the present, and the future, those in Christ believing and in Christ reborn, who through faith are coupled to Christ and through influence of grace become members of Christ and temples of the Holy Spirit, and through this sons of God the Father, connected to each other through the indivisible chain of charity. Just as distance of places does not divide us, so neither are we separated by duration of time; and also through this, all the just, wherever they are and whenever they are, constitute one mystical body of Christ by receiving sense and movement from the one influencing head as fontal, radical, and original fullness of all grace dwelling in Christ as in a font. | Et quoniam ad ipsum accedere est per fidem, vel per fidei Sacramentum; et fides Christi eadem est in praeteritis, praesentibus et futuris: ideo ratio influendi in Christo ponitur respectu omnium, tam praeteritorum quam praesentium quam etiam futurorum, in Christum credentium et in Christo renatorum, qui per fidem copulantur Christo et per gratiam influentem fiunt membra Christi et templa Spiritus sancti, ac per hoc filii Dei Patris, connexi ad invicem per indivisibile vinculum caritatis. Quod sicut distantia locorum non dividitur, sic nec diuturnitate temporum separatur; ac per hoc omnes iusti, ubicumque sint et quandocumque fuerint, unum efficiunt corpus Christi mysticum, sensum et motum suscipiendo ab uno capite influente, secundum fontalem, radicalem et originalem plenitudinem omnis gratiae in Christo habitantis sicut in fonte. | Brv04c05n06 -|1343|- |
2. Wisdom in His Intellect | Brv04c06n00 -|1344|- | |
We must hold this in regard to the fullness of wisdom in the intellect of Christ: that in the Word incarnate, namely, Christ our Lord, there was all fullness of wisdom not only as to things cognated but also to the modes and differences of cognition. In Christ there was an eternal cognition on the part of His divinity, a sensory cognition on the part of His sentience and flesh, and an knowing cognition on the part of His mind and spirit, and thus there was a threefold cognition: some cognition through nature, some through grace, and some through glory. Hence He had wisdom both as God and as man, as the one comprehending all and as the wayfarer, as one illuminated by grace and as one rightly formed by nature. Thus in all there were in Christ five modes of cognition. The first was according to divine nature, and in this way He cognated all things actual and possible, finite and infinite, by an actual and comprehensive cognition. The second was through glory, and in this way he cognated all things actual and finite by an actual and comprehensive cognition, but the infinite only by a habitual, or outgoing cognition. The third was through grace, and in this way He cognated all things looking to the redemption of mankind. The fourth was according to the integral nature which was in Adam, and in this way He cognated all that looked to the constitution of the universe. The fifth was according to sense experience, and in this way He cognated all that comes to the organs of sense, according to which of this mode it is said that "He learned from the things which He suffered, obedience ." | De plenitudine autem sapientiae Christi in intellectu hoc tenendum est, quod in Verbo incarnato, Christo scilicet Domino nostro, fuit omnis sapientiae plenitudo\l " non solum quantum ad cognita, verum etiam quoad cognoscendi modos et differentias. -- In Christo namque fuit cognitio sempiternalis ex parte Deitatis, cognitio sensibilis ex parte sensualitatis et carnis, cognitio scientialis ex parte mentis et spiritus; et haec fuit triplex: quaedam scilicet per naturam, quaedam per gratiam et quaedam per gloriam. Unde sapientiam habuit et ut Deus et ut homo, ut comprehensor et ut viator, ut illuminatus per gratiam et ut recte formatus per naturam; et ita in universo fuerunt in Christo quinque modi cognoscendi. -- Primus est secundum divinam naturam; et hoc modo cognovit omnia actualia et possibilia, finita et infinita, cognitione actuali et comprehensiva.-- Secundus est per gloriam; et hoc modo cognovit omnia actualia et finita, cognitione actuali et comprehensiva; infinita vero non nisi forte cognitione habituali, vel excessiva. -- Tertius, per gratiam; et hoc modo cognovit omnia spectantia ad humani generis redemptionem. -- Quartus, secundum naturam integram, cuiusmodi fuit in Adam; et hoc modo cognovit omnia, quae spectant ad universi constitutionem. -- Quintus, secundum sensibilem experientiam; et hoc modo cognovit ea quae veniunt ad organa sensuum, secundum quem modum dicitur, quod didicit ex his quae passus est, obedientiam. | Brv04c06n01 -|1345|- |
The reason to intelligence of the aforesaid is this: Just as it belongs to the reparative principle to repair us through a most liberal grace, so too through a most provident wisdom. Because it was constituted according to the order of wisdom, cannot without light and the order of wisdom be repaired; and thus just as Christ must be immune from all fault, so He must to be a long way from all ignorance and totally filled with the light and refulgence of supernal wisdom. Hence He had perfect cognition in accord with each nature and cognitive power and in accord with all existing things. | Ratio autem ad intelligentiam praedictorum haec est: quia, sicut reparativi principii est nos reparare per liberalissimam gratiam; sic etiam per providentissimam sapientiam. Quod enim secundum ordinem sapientiae conditum fuit non potest absque luce et ordine sapientiae reparari; et ideo, sicut Christus debuit esse immunis ab omni culpa, sic elongatus debuit esse ab omni ignorantia, ac per hoc totaliter repletus supernae sapientiae luce et circumfulgentia. Quapropter cognitionem perfectam habuit secundum utramque naturam et potentiam cognoscitivam et secundum omnem rerum existentiam. | Brv04c06n02 -|1346|- |
Because matter has being in the eternal art, in the human mind, and in their proper genus, it was necessarly that Christ have this threefold cognition of matter. Because a matter can be cognated in two ways in art, either by the Artificer Himself or by another viewing the art; it similarly has doubly to be and be cognated in the mind, still beyond acquisition, which to Christ it would not apply because of imperfection, that is according to an innate habit, or according to an infused habit: hence it is, that it was necessary to the fullness of perfect wisdom, the five foresaid modes to be found in Christ God and man, so that in the eternal art He cognated matter, and through the nature of His divinity and through the glory of comprehending; in His mind and through a natural and innate habit, such as Adam and the angels cognated; by a gratuitous and infused habit, as the saints of God illuminated by the Holy Spirit; in their proper genus cognate by the paths of sense, memory, and experience, which in us causes an uncongated matter to be cognated, but in Christ it makes a matter that is cognated according to one way to be cognated according to another. | Quia ergo res habent esse in aeterna arte et in humana mente et in proprio genere; necesse fuit, Christum habere hanc triformem rerum cognitionem. Quia vero res dupliciter potest cognosci in arte, scilicet vel ab ipso artifice, vel ab alio contemplante artem; similiter habet dupliciter esse et cognosci in mente, etiam praeter acquisitionem, quae Christo non competit propter imperfectionem, scilicet vel secundam habitum innatum, vel secundum habitum infusum: hinc est, quod necessarium fuit ad perfectam sapientiae plenitudinem, quinque modos praedictos reperiri in Christo Deo et homine, ut in arte aeterna cognoscat res et per naturam Deitatis et per gloriam comprehensionis; in mente sua per habitum naturalem et innatum, sicut cognoverunt Adam et Angeli; et per habitum gratuitum et infusum, sicut Sancti Dei per Spiritum sanctum illuminati; in proprio vero genere cognosceret via sensus, memoriae et experientiae, quae in nobis facit rem incognitam cognosci Christo vero rem cognitam secundum unum modum cognosci fecit secundum alium. | Brv04c06n03 -|1347|- |
Because divine substance, power, and operation is immense, it follows that, according to the first mode which is through the nature of divinity, He actually comprehends the infinite, for in some ineffable way, at the height of infinity, all infinity is finite. | Quoniam autem divina substantia virtus et operatio est immensa, hinc est, quod secundum primum modum, qui est per naturam Deitatis, infinita actualiter comprehendit; quodam enim ineffabili modo summe infinito omnis infinitas est finita. | Brv04c06n04 -|1348|- |
Because although whatever is the substance, power, and operation of what is finite and sublimated of the creature, still, that the human mind does not rest except in the infinite good nor still comprehend that properly, because the infinite is not comprehended by the finite, if comprehension is taken properly: it follows that, as regards the second mode of cognating, the soul of Christ through the glory of comprehension grasped whatever is possible for a finite nature to grasp, beatified through the infinite good, to which it is united; for this it is extended to things finite by actually comprehending them; to the infinite it did not extend except perhaps habitually or by exceeding itself. For the soul cannot be equal to the Word in knowledge or in any other way. | Quia vero creaturae quantumcumque sublimatae finita est substantia, virtus et operatio, ita tamen, quod mens humana non quiescit nisi in bono infinito, nec tamen illud proprie comprehendit, quia infinitum non comprehenditur a finito, accepta comprehensione proprie: hinc est, quod quantum ad secundum modum cognoscendi anima Christi per gloriam comprehensionis capit quantumcumque potest capere natura finita, per bonum infinitum beatificata, cui est summe unita; ac per hoc ad finita se extendit actualiter comprehendendo, ad infinita vero non nisi forte habitualiter, vel etiam excedendo. Non enim potest anima aequari Verbo, nec in scientia nec in aliquo alio. | Brv04c06n05 -|1349|- |
Again, because grace looks maximally to the work of reparation, according to the third mode of cognition, through a most perfect grace Christ cognated all that looks to our reparation much more acutely and better than any of the prophets or even the angels. | Rursus, quia gratia maxime respicit opus reparationis; hinc est, quod secundum tertium modum cognoscendi per gratiam perfectissimam cognovit Christus omnia, quae spectant ad reparationem nostram, longe excellentius et melius quam aliquis Prophetarum, vel etiam Angelorum. | Brv04c06n06 -|1350|- |
Further, because the nature of man, being well instituted, was born to be pre-eminent among all creatures and to know what things should serve them as was clear in the constitution of the first man: hence, according to the fourth mode of cognition, Christ cognated all that look to the worldly constructing mechanism much more excellently than did Adam. | Amplius, quia natura hominis bene instituta nata erat omnibus creaturis praeesse et ipsas nosse tanquam eas quae debeant sibi servire, sicut patuit in primi hominis conditione : hinc est, quod quantum ad quartum modum cognoscendi cognovit Christus omnia, quae spectant ad mundanam machinam construendam, longe excellentius quam Adam. | Brv04c06n07 -|1351|- |
Lastly, because a sense is not perceptive of matters unless to presence of the object, according to sensory cognition did not simultaneously cognate all, but this way, that way, just as it was opportune for doing the reparation of the human race. | Postremo, quia sensus non est perceptivus rerum nisi ad obiecti praesentiam; hinc est, quod secundum cognitionem sensitivam non simul cognoscebat omnia, sed modo haec, modo illa, iuxta quod opportunum erat ad reparationem humani generis faciendam. | Brv04c06n08 -|1352|- |
3. Merit in its Effect | Brv04c07n00 -|1353|- | |
We must hold these truths about the fullness of the merit of Christ: that in Christ our Lord all perfection and fullness of merit existed: first, as regards Him who achieved merit, who was not only man but also God. Second, as regards the time, in which He merited, because this ran from the instant of conception down to the hour of death. Third, as regards that through which He merited, because this was by the most perfect habit of charity and the most perfect exercise of virtue in praying, in acting, and in suffering. Fourth, as regards Him for whom He merited, because not only for Himself but also for us, especially all the just. Fifth, as regards what He merited for us, because not only glory but also grace and favor, not only the glory of the spirit, but also the garment of the flesh and the opening of the celestial gates. Sixth, as regards what He merited for Himself, because, though He did not merit a glorification of the mind which He already had, yet He did merit the glorification of the body, the acceleration of resurrection, the glorification of His name, and the dignity of judicial power. Seventh, as regards the mode by which He merited. Although someone may be triply said to merit, either by one not indebted to take care of a debt, or one indebted to take care of more than the debt, or one indebted in one way to take care of it with another way; in all these ways he merited for us, but only in the third way did He merit for Himself, doing all by the fullness of the grace of the Holy Spirit, through which Christ was simultaneously beato and in the state of meriting, so that on His merit all our merit must be founded . | De plenitudine autem meriti Christi hoc tenendum est, quod in Christo Domino fuit omnis meriti perfectio et plenitudo: primo, quantum ad eum qui merebatur, quia non tantum erat homo, verum etiam Deus. -- Secundo, quantum ad tempus, in quo merebatur, quia ab instanti conceptionis usque ad horam mortis. -- Tertio, quantum ad id, per quod merebatur, quia per perfectissimum habitum caritatis et perfectissimum exercitium virtutis in orando, in agendo et in patiendo. -- Quarto, quantum ad eum cui merebatur, quia non tantum sibi, verum etiam nobis, immo omnibus iustis. -- Quinto, quantum ad id quod merebatur nobis, quia non tantum gloriam, verum etiam gratiam et veniam, non tantum gloriam spiritus, sed etiam stolam carnis et apertionem ianuae caelestis. -- Sexto, quantum ad id quod merebatur sibi, quia, licet non mereretur glorificationem mentis, quam iam habebat; merebatur tamen glorificationem corporis et accelerationem resurrectionis et clarificationem sui nominis et dignitatem iudiciariae potestatis. -- Septimo, quantum ad modum, quo merebatur. Cum enim tripliciter dicatur aliquis mereri: vel de indebito faciendo debitum, vel de debito faciendo magis debitum, vel de debito uno modo faciendo debitum alio modo; omnibus his modis meruit nobis, tertio tantum modo meruit sibi, faciente hoc plenitudine gratiae Spiritus sancti, per quam Christus simul erat beatus et in statu merendi, ita quod super eius meritum omnia merita nostra habent fundari. | Brv04c07n01 -|1354|- |
The reason for understanding the foresaid is this: because in the reparative principle, that is, Christ our Lord, was necessary a fullness of grace and wisdom, which are the source of our right and holy living, it is necessary that in Christ was a fullness and perfection of all merit according to every mode of fullness. Because in Christ was a fullness of the grace of union, through which He was God from the instant of conception, having the glory of comprehension and the movement of free choice, that is, necessary was a perfection of merit in Christ both as regards the most excellent dignity of the one meriting and as regards preciseness of the opportuneness of time. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum in principio reparativo, Christo scilicet Domino nostro, necessario fuerit plenitudo gratiae et sapientiae, quae sunt nobis origo recte et sancte vivendi; necesse est, quod in Christo fuerit plenitudo et perfectio omnis meriti secundum omnem modum plenitudinis. Quia enim in Christo fuit plenitudo gratiae unionis\l ", per quam erat Deus ab instanti conceptionis habens gloriam comprehensionis et motum liberi arbitrii; hinc est, quod necessario fuit in Christo perfectio meriti et quantum ad excellentissimam dignitatem merentis et quantum ad celerrimam opportunitatem temporis. | Brv04c07n02 -|1355|- |
Again, because there was in Him a fullness of the grace of the singular person by which He had a most firm charity and all virtues perfected in habit and exercise, it was necessary that in Him there should be a fullness of merit as regards that through which He reached merit, and to this belong the root of charity and the many acts of nobility. | Rursus, quia fuit in eo plenitudo gratiae singularis personae, per quam habuit firmissimam caritatem et omnes virtutes perfectas quantum ad habitus et exercitia; necesse fuit, quod in eo esset plenitudo meriti quantum ad id, per quod contingit mereri, cuiusmodi est radix caritatis et actus multiplicis nobilitatis. | Brv04c07n03 -|1356|- |
Further, because there was in Him a fullness of the grace of the head, by which He had the fullest influence in His members, He had fullness of merit not so much with respect to Himself, but still more with respect to us. Just as all spiritual things that we have, flow by reason of His divinity, so merited by reason of the assumed humanity, whether they be goods of the present state or of eternal felicity. | Amplius, quia fuit in eo plenitudo gratiae capitis, per quam plenissimam habuit influentiam in membra sua; hinc est, quod plenitudinem habuit meriti non tantum respectu sui, sed etiam respectu nostri, quibus, sicut omnia spiritualia, quae habemus, influit ratione Deitatis, sic meruit ratione assumtae humanitatis, sive sint bona status praesentis, sive aeternae felicitatis. | Brv04c07n04 -|1357|- |
Lastly, because the fullness of such charisms necessarily placed in Christ the greatest and most perfect felicity according to His superior part, though it was dispensed for our sake in the state as wayfarer, that is, that He had the perfection of merit as regards what He merited for Himself, because He not only had the glory and beatitude created with the soul, which naturally preceded all merit in Himself, but only those things, with which the state of the wayfarer could not, as the garment of the flesh with the glorification of His own most excellent dignity. | Postremo, quia tantorum charismatum plenitudo necessario ponebat in Christo summam et perfectam felicitatem secundum sui partem superiorem, licet dispensative propter nos esset in statu viae; hinc est, quod perfectionem habuit meriti, quantum ad id quod meruit sibi, quia non gloriam et beatitudinem animae concreatam, quae naturaliter in ipso omne meritum anteibat, sed solum illa, cum quibus status viae stare non poterat, sicut stolam carnis cum glorificatione suae excellentissimae dignitatis. | Brv04c07n05 -|1358|- |
Hence it is that He had the perfection of merit as regards the mode of meriting. Because indeed in Himself the instant of conception he had a most perfect fullness, He immediately merited all, that He could merit with respect to Himself; and through this from a debt in one way He could take care of the debt in another way, but for one not indebted a debt, or for a debt to take care of a greater debt he could not do for Himself; becuase in no way could He progress in sanctity, with being most holy from the beginning. He did this for us who by His own merit are justified through grace that we may progress in justice and be crowned with eternal glory. | Hinc est etiam, quod perfectionem habuit meriti quantum ad modum merendi. Quia enim in ipso ab instanti conceptionis fuit perfectissima plenitudo, statim omnia meruit, quae potuit mereri respectu sui; ac per hoc de debito uno modo facere potuit debitum alio modo; de indebito autem debitum, vel de debito magis debitum facere non potuit sibi; quia nullo modo potuit in sanctitate proficere, cum a principio esset sanctissimus. Fecit tamen hoc nobis, qui merito ipsius iustificamur per gratiam proficimus in iustitia et per aeternam gloriam coronantur. | Brv04c07n06 -|1359|- |
Hence in the merit of Christ are rooted all our merits, whether of satisfactory punishment or meritorious of eternal life, because neither are we worthy to be absolved from offense against the highest good, nor the immensity of the eternal reward, which God is, are we worthy to gain except by the merit of the God-man, to whom we can and must say: "All our works you have worked in us, Lord." He Himself is the Lord to whom the prophet said: "I have said to the Lord: My God are You, for my goods you do not need." | Ac per hoc in merito Christi radicata sunt omnia merita nostra, sive satisfactoria poenae, sive meritoria vitae aeternae, quia nec ab offensa summi boni digni sumus absolvi, nec immensitatem aeterni praemii, quae Deus est, digni sumus lucrari nisi per meritum hominis-Dei, cui dicere possumus et debemus: Omnia opem nostra operatus es in nobis, Domine\l ". Ipse, inquam, est Dominus, cui Propheta, dicit: Dixi Domino: Deus meus es tu, quoniam bonorum meorum non eges. | Brv04c07n07 -|1360|- |
D. Passion Of Christ | Brv04c08n00 -|1684|- | |
1. State of the Sufferer | Brv04c08n00 -|1361|- | |
After, having considered about the Word incarnate, the union of natures, considered no less the fullness of charisms, then is considering the tolerance of sufferings; about which is considering the state of the one suffering, and outcome of the Passion. | Postquam circa Verbum incarnatum considerata est unio naturarum, considerata nihilominus plenitudo charismatum, deinde consideranda est tolerantia passionum; circa quam considerandus est status patientis, modus patiendi et exitus passionis\l ". | Brv04c08n01 -|1362|- |
Of the state of the one suffering, these things are held: that is, that Christ assumed not only human nature but also the defects about it. He assumed indeed the bodily penalties, such as hunger, thirst, and weariness; assumed indeed those spiritual, namely, sadness, lamentation, and fear; yet He did not assume all the bodily ones, such as the defect in multiform afflictions, nor all the spiritual ones, such as ignorance and the rebellions of the flesh against the spirit; nor just whatever kind, because He so accepted the necessity of suffering, that He could suffer nothing unwillingly, neither according to the will of the Divinity nor according to the will of reason, although there would have been suffering against the will of sensuality and flesh, as the prayer of the Savior expressed, which says, Not as I will, but as you will. | De statu patientis haec tenenda sunt, scilicet quod Christus assumsit non tantum humanam naturam, sed etiam defectus circa naturam. Assumsit enim poenalitates corporales, ut famem, sitim et lassitudinem; assumit etiam spirituales, ut tristitiam, gemitum et timorem; nec tamen omnes corporales assumsit, sicut sunt defectus aegritudinum multiformium nec omnes spirituales, sicut sunt ignorantia et rebelliones carnis ad spiritum; nec qualitercumque, quia sic necessitatem patiendi suscepit, ut nihil pati posset invite, nec secundum voluntatem Deitatis nec secundum voluntatem rationis, licet passio fuerit contra voluntatem sensualitatis et carnis, sicut exprimit oratio Salvatoris, quae dicit: Non sicut ego volo, sed sicut tu vis. | Brv04c08n02 -|1363|- |
The reason for understanding the foresaid is this: Because the reparative principle in reconciling necessarily had the office of mediator; therefore it is necessary, that He have a joining of both extremes not only with respect to nature but also with respect to those matters which are around nature. Because God is just and beatus, unchanging, and immortal; while man is fallen state, a sinner and miserable, changing, and mortal: it was necessary that the mediator of God and man, that man might be lead back to God, with God communicate in justice and beatitude, but with man in changeability and mortality; so that, having "a transient mortality and a permanent beatitud," He might lead back man from his present misery to the beatific life, just as against the bad angel, having immortality with misery and injustice, was the mediator making man fall into fault and misery by his suggestion. Therefore because Christ the mediator ought to have had innocence and the beatitude of fruition with mortality and changeability; He ought to have been simultaneously a wayfarer and comprehensor. From every state he had something in HImself, according to which said to assume from the state of innocence immunity from sin, from the state of fallen nature mortality, from the state , and hence it is said He assumed from the state of innocence an immunity from sin, from the state of fallen nature mortality, but from the state of gloria beatitude of perfect fruition. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum principium reparativum in reconciliando necessario habeat mediatoris officium; ideo necesse est, quod habeat convenientiam cum utroque extremorum non solum quantum ad naturam, verum etiam quantum ad ea quae sunt circa naturam. Quoniam ergo Deus est iustus et beatus, impassibilis et immortalis; homo vero lapsus est peccator et miser, passibilis et mortalis: necesse fuit, mediatorem Dei et hominum, ut hominem posset reducere ad Deum, cum Deo communicare in iustitia et beatitudine, cum homine vero in passibilitate et mortalitate; ut sic, habendo «mortalitatem transeuntem et beatitudinem permanentem », hominem reduceret de praesenti miseria ad vitam beatam; sicut e contra angelus malus, habendo immortalitatem cum miseria et iniustitia, fuit mediator faciens cadere in culpam et miseriam per suggestionem suam. Quoniam ergo Christus mediator debuit habere innocentiam et beatitudinem fruitionis cum mortalitate et passibilitate; hinc est, quod simul debuit esse viator et comprehensor. -- De omni enim statu aliquid habuit in se, secundum quod dicitur\l " assumsisse de statu innocentiae peccati immunitatem, de statu naturae lapsae mortalitatem, de statu vero gloriae beatitudinem fruitionis perfectae. | Brv04c08n03 -|1364|- |
Again, because the vicious penalties, such as are those four inflicted because of original sin (that is, ignorance, infirmity, malice, and concupiscence) cannot be with a most perfect innocence; that is, that these He ought not to have assumed, nor did assume. Because those penalties, which show the exercise of perfect virtue and are testaments of true humanity, and not simulated, are most powerful, which look to nature in common, such as hunger and thirst in the absence of food, sadness and fear in the presence of harm; it follows that He ought to have assumed these, and assumed. | Rursus, quoniam poenalitates vitiosae, sicut sunt illa quatuor propter peccatum originale inflicta, scilicet ignorantia, infirmitas, malitia et concupiscentia\l ", stare non possunt cum perfectissima innocentia; hinc est, quod has nec assumere debuit nec assumsit. -- Quia vero poenae, quae sunt exercitativae virtutis perfectae et testificativae humanitatis verae, non simulatae, potissime illae sunt, quae respiciunt naturam in communi, sicut fames et sitis in absentia alimenti, tristitia et timor in praesentia nocumenti; hinc est, quod illas debuit assumere et assumsit. | Brv04c08n04 -|1365|- |
Lastly, because no one who is innocent ought unwillingly to sustain any penalty, since this would be contrary to the order of divine justice; and because no mortal wills to die or suffer according to an appetite of nature, which naturally flees from death: it follows that Christ had in this way penalties, such that He suffered nothing unwillingly according to reason, not only because of beatitude and omnipotent Divinity united in Himself, through which He could repel all; but also because of His most perfect innocence, which in the order of natural justice is permitted to suffer nothing unwillingly; so still suffered, that so this be contra natural inclination and natural appetite, which is in the sensuality and flesh. And this is it, that Christ, praying according to reason, expressed the will of the flesh, which sought refuge from the passion, with what was said: Pass from me this chalice; yet the rational will conformed to the will of the Father and the appetite of the flesh proposed, by saying: Not my will, but yours be done. And so one will was not contrary to the other: because “according to the divine will which justly would will, according to the the rational will consented to justice, but according to the will of the flesh was repulsed, but still did not accuse justice. And so each will that was his was in operation and that pertained to himself followed: the divine will justice, the rational will obedience, the will of the flesh nature; and for this there was not in Christ struggle and fight, but a peaceful ordering and ordered tranquillity. | Postremo, quia nullus innocens debet invitus aliquam poenam sustinere\l ", quia hoc esset contra ordinem divinae iustitiae; nullus etiam mortalis vult mori et pati secundum appetitum naturae, quae naturaliter refugit mortem: hinc est, quod Christus habere debuit huiusmodi poenalitates, sic tamen, ut nihil posset pati invite secundum rationem, non solum propter beatitudinem et Deitatem omnipotentem sibi unitam, per quam poterat repellere omnia; sed etiam propter perfectissimam innocentiam, quae\l " secundum ordinem naturalis iustitiae nihil permittitur pati invite; sic etiam pateretur, ut tamen hoc esset contra naturalem inclinationem et appetitum naturae , qui est in sensualitate et carne. -- Et hinc est, quod Christus, orans secundum rationem, voluntatem carnis exprimebat, qua passionem refugiebat, cum dicebat: Transeat a me calix iste\l "; voluntatem tamen rationis voluntati Patris conformabat et appetitui carnis praeponebat, cum dicebat: Non mea voluntas, sed tua fiat. -- Et sic una voluntas non erat alteri contraria: quia « secundum voluntatem divinam quod iustum erit voluit, secundum voluntatem rationis iustitiae consensit, sed secundum voluntatem carnis poenam recusavit, sed tamen iustitiam non accusavit. Et sic unaquaeque voluntas quod suum erat operabatur et quod ad se pertinebat sequebatur: voluntas divina iustitiam, voluntas rationalis obedientiam , voluntas carnis naturam\l " »; ac per hoc non erat in Christo colluctatio et pugna, sed pacata ordinatio et tranquillitas ordinata. | Brv04c08n05 -|1366|- |
2. Mode of Suffering | Brv04c09n00 -|1367|- | |
We must hold these truths about the mode of suffering: that Christ suffered a most general passion, a most severe passion, a most ignominious passion, and a destructive yet life-giving passion. He suffered a most general passion as regards His human nature, not only in all the main members of His body but also in all the powers of His soul though He could suffer nothing as regards His divine nature. He suffered a most severe passion by bearing not only the pain of one suffering from wounds, but by bearing the extra pain of one suffering for our crimes. He suffered a most ignominious passion because of the yoke of the cross which was one of the worst punishments, and because of association with the wicked, namely, thieves, He "was with the wicked." He suffered a most destructive passion by the separation of soul from body, yet the union of both with His divinity was saved. He is anathema who says the Son of God at any time relinquished the nature which He had once assumed. | De modo autem patiendi hoc tenendum est, quod Christus passus est passione generalissima, passione acerbissima, passione ignominiosissima, passione interemptoria, sed vivificativa. --passione, inquam, generalissima quantum ad naturam humanam , non solum secundum omnia membra corporis principalia, verum etiam secundum omnem animae potentiam, licet nihil pati posset secundum divinam naturam. -- Passus est etiam passione acerbissima, quia non solum dolendo, ut patiens per vulnera, sed etiam condolendo, ut compatiens propter nostra delicta. -- Passus est etiam passione ignominiosissima et propter patibulum crucis, quae erat supplicium pessimorum, et propter consortium iniquorum , videlicet latronum, cum quibus fuit deputatus. -- Passus est etiam passione interemptoria per separationem animae a corpore, salva tamen unione utriusque cum Deitate. Anathema enim est qui dicit, Dei Filium naturam, quam semel assumserat, aliquando reliquisse. | Brv04c09n01 -|1368|- |
The reason for understanding the foresaid is this: Because the reparative principle, just as it had ordinately produced, it ought to have ordinately repaired the human race. Therefore it ought so to repair, that his freedom of choice would be saved and nonetheless the honor of God be saved, and the order reigning the universe be saved. Because He ought to repair, and yet save freedom of choice, He repaired man by giving a most efficacious example; that example is most efficacious which invites and informs to the peak of virtue. Nothing, however, more greatly informs man to virtue than the example of one tolerating death on because of divine justice and obedience, a death, to wit, not whatever, but most penalizing. Nothing incites man more than such benignity, which for us the most high Son of God, without our merit but with many of our demerits, to place His soul; which benignity is shown all the greater, by how much the more grave and abject things He sustained or suffered for us. God, who "spared not even His own Son; but for us all delivered Him up; how has He not also with Him given us all things?" From this we are invited to loving Him and, having loved, to imitate. | Ratio autem ad intelligentiam praedictorum haec est: quia reparativum principium, sicut ordinate produxit, sic et ordinate reparare debuit genus humanum. Sic igitur reparare debet, ut salva sit libertas arbitrii, salvus sit nihilominus honor Dei, salvus sit etiam ordo regiminis universi.--Quia ergo reparare debuit, salva libertate arbitrii, reparavit dando exemplum efficacissimum; exemplum autem illud efficacissimum est, quod invitat et informat ad culmen virtutum. Nihil autem magis informat hominem ad virtutem quam exemplum tolerandi mortem propter iustitiam et obedientiam divinam, mortem, inquam, non quamcumque, sed poenalissimam. Nihil vero magis incitat quam tanta benignitas, qua pro nobis altissimus Dei Filius absque nostris meritis, immo cum multis nostris demeritis posuit animam suam\l "; quae benignitas tanto maior ostenditur, quanto pro nobis graviora et abiectiora sustinuit vel pati voluit. Deus enim proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum; quomodo non, etiam cum illo omnia nobis donavit ? Ex quo invitamur ad ipsum amandum et amatum imitandum. | Brv04c09n02 -|1369|- |
Again, because He ought to have repaired man and yet to have saved the honor of God, He repaired him by offering of satisfactory subservience. To satisfy the honor of God is to compensate what is owed to Him. The honor of God was subtracted from by superbia and disobedience with regard to what matter man is bound. Hence there was no better mode of restitution than by humiliation and obedience in a matter, where He was not held. Therefore because Jesus Christ in so far as He was God was equal to the Father in the form of God and in so far as He an innocent man was in no way the debtor of death; then He “emptied Himself” and "becoming obedient to death," paid God that which He took not away by subservience of perfect satisfaction, and proferred a sacrifice of the greatest smoothness for the perfect placation of God. | Rursus, quia reparare debuit, salvo honore Dei, ideo reparavit offerendo obsequium satisfactorium. « Est autem satisfacere honorem Deo debitum rependere ». Honor autem Deo subtractus per superbiam et inobedientiam respectu rei, ad quam homo astringitur, nullo modo melius restituitur quam per humiliationem et obedientiam ad eam rem, ad quam nullatenus tenebatur. Quoniam ergo Christus Iesus in quantum Deus aequalis erat Patri in forma Dei; in quantum homo innocens nullatenus erat debitor mortis; dum semetipsum exinanivit et factus est obediens usque ad mortem, exsolvit Deo quae non rapuit per obsequium satisfactionis perfectae, et obtulit sacrificium suavitatis summae pro perfecta Dei placatione. | Brv04c09n03 -|1370|- |
Lastly, because He ought to have repaired man to save the order reigning the universe, He repaired man by a most fitting medium. It is most fitting that contraries should be cured by contraries. Because man, wanting to be as wise as God, sinned, wanting to delight of the forbidden tree, and hence is inclined to libido and erect in presumption; and through this the whole of the human race was thereby infected, lost immortality, and incurred a deserved death: hence that man might be repaired by a fitting remedy, God was made man and wished to be humiliated and to suffer on the tree and contra the universal infection, to suffer a most general passion; contra libido, to suffer a most bitter passion; contra presumption, to suffer a most ignominious passion; contra a deserved and unwilling death, He willed to suffer a death unmerited, but voluntarily. | Postremo, quia reparare debuit, salvo ordine regiminis universi, ideo per remedium convenientissimum reparavit. Convenientissimum autem est, ut contraria contrariis curentur. Quia ergo homo, volens esse sapiens ut Deus, peccavit, in ligno vetito volens delectari, ita quod inclinatus est ad libidinem, erectus in praesumtionem; ac per hoc totum genus humanum infectum est et perdidit immortalitatem et incurrit debitam mortem: hinc est, quod ad hoc, quod homo repararetur convenienti remedio, Deus factus homo voluit humiliari et in ligno pati: et contra universalem infectionem pati passione generalissima, contra libidinem passione acerbissima, contra praesumtionem passione ignominiosissima, contra mortem debitam et invitam pati voluit mortem non meritam, sed voluntariam. | Brv04c09n04 -|1371|- |
Therefore because the generality of corruption in us had infected not only our body and soul but even every part of our body and every power of our soul, Christ suffered in every part of His body and in every power of His soul, and in the higher part of the reason, which seeks its supreme delight in God as reason, because of His union to the superior, and He suffered supremely for nature because of His conjoining to the lower, for Christ was simultaneously a wayfarer and comprehensor. | Quia ergo generalitas corruptionis in nobis infecerat non solum corpus et animam, sed etiam omnem corporis partem et omnem animae potentiam; hinc est, quod Christus passus est in omni corporis parte et in omni potentia animae et in superiori portione rationis, quae summe in Deo delectabatur ut ratio et propter unionem sui ad superius, et summe patiebatur ut natura et propter coniunctionem ad inferius, quia Christus erat viator et comprehensor simul. | Brv04c09n05 -|1372|- |
Again, because libido vehemently infects our soul and flesh, how much to the carnal and how much to the spiritual sins; is this, that Christ suffered a most severe passion in flesh and a most bitter passion in soul. And because in flesh there was a maximal equality of constitution and perfect vivacity of senses, in soul a supreme charity for God and supreme neighbor, the pain due to both was most intense. | Rursus, quia libido vehementer infecerat in nobis animam et carnem et quantum ad carnalia et quantum ad spiritualia peccata; hinc est, quod Christus et acerbissima passione passus est in carne et amarissima compassus est in anima. Et quia in carne erat maxima aequalitas complexionis et perfecta vivacitas sensuum, in anima vero summa caritas ad Deum et summa pietas ad proximum; hinc est, quod uterque dolor fuit intensissimus. | Brv04c09n06 -|1373|- |
Further, because the tumor of pride sometimes arises internally from presumption, and sometimes externally from ostentation and other praise, for remediating every pride Christ suffered both types of ignominy, both suffering in Himself and in companionship, which He had in His passion. | Amplius, quia tumor superbiae aliquando consurgit interius ex praesumtione, aliquando exterius ex ostentatione et aliena laude; ideo ad remediandum omnem superbiam Christus passus est utrumque genus ignominiae et in se patiente et in comitatu, quem habuit in passione. | Brv04c09n07 -|1374|- |
Finally, because all these matters did not pertain to divine and passionless nature, but only to human, is this, that in the death of Christ there so made a division of soul from flesh, that the unity of person was still saved and likewise the union of the flesh and of the soul with Divinity. And because the union of the soul with the body makes one human and makes one alive, Christ was not man in that triduum, though the soul and flesh were united with the Word. Whence, because death in human nature could not induce death in the person, which ever was alive, death died in life, and by the death of Christ "death is absorbed in victory"; the prince of death is vanquished, and through this man is freed from death and the cause of death through the merit of the death of Christ, through a most efficacious medium. | Postremo, quia haec omnia non attingebant divinam naturam impassibilem, sed solum humanam; hinc est, quod in morte Christi sic facta est divisio animae a carne, ut tamen salva esset unitas personae et unio tam carnis quam animae cum Deitate. -- Et quia unio animae cum corpore facit hominem et facit vivum; hinc est, quod Christus non fuit homo in illo triduo, licet anima et caro essent unitae cum Verbo . Unde quia mors in humana natura non potuit mortem inducere in personam, quae semper fuit viva; ideo mortua est mors in vita, et per Christi mortem absorpta est mors in victoria, et princeps mortis devictus, ac per hoc homo a morte et causa mortis per meritum mortis Christi tanquam per medium efficacissimum liberatus. | Brv04c09n08 -|1375|- |
3. Termination of the Passion | Brv04c10n00 -|1376|- | |
About the outcome of the passion of Christ and its fruits we must indubitably hold this, that the soul of Christ after the Passion descended into the depths, or to limbo, to the liberation not of all, but only those among the members of Christ who had deceased through living faith or by the Sacraments of faith. After this, on the third day, He arose from the dead and resumed the body, which He had previously vivified, but not such kind as it had previously been; for before this it had been passible and mortal, but after He arose, it was impassible and immortal, living perpetually. Then after forty days He ascended into the heavens, where, exalted above every creature, He sits at the right of the Father. What has been said is to be understood not as regards place, which is not fitting to God the Father, but as regards the excellence of the goods, for He resides in the more potent goods of the Father. Finally, interjecting ten days, He sent upon the Apostles the promised Holy Spirit, through whom the Church of the nations is gathered and ordered in accord with the diverse distributions made of offices and graces . | De exitu autem passionis Christi et fructu haec indubitanter tenenda sunt, quod anima Christi post passionem descendit ad infernum sive ad limbum, ad liberationem non omnium, sed eorum qui inter membra Christi decesserunt per fidem vivam, vel per fidei Sacramenta. -- Post haec tertia die resurrexit a mortuis resumendo corpus, quod prius vivificaverat, sed non tale, quale prius fuerat; quia prius fuit passibile et mortale, postquam autem resurrexit, impassibile et immortale, vivens perpetuo. -- Deinde post quadraginta dies ascendit ad caelos, ubi, super omnem creaturam exaltatus, sedet ad dexteram Patris\l ". Quod dictum intelligitur non quantum ad situm, qui non competit Deo Patri, sed quantum ad excellentiam bonorum, quia residet in potioribus bonis Patris. -- Postremo, interiectis decem diebus, misit in Apostolos promissum Spiritum sanctum, per quem congregata est Ecclesia gentium et ordinata secundum diversas distributiones officiorum et gratiarum. | Brv04c10n01 -|1377|- |
The reason for understanding the foresaid is this: for just as Christ, as much as He is the uncreated Word, formed all things most perfectly; so, as much as He was incarnate, He ought to reform all things most perfectly. It is fitting that the most perfect principle should not leave off a work short of perfect, and therefore the reparative principle ought to have brought the remedy of human redemption to perfect. To this however, that it be most perfect, it must be most sufficient and most efficacious. | Ratio autem ad intelligentiam praedictorum haec est: quia, sicut Christus in quantum Verbum increatum perfectissime omnia formavit, sic in quantum incarnatum omnia perfectissime reformare debuit. Decet enim perfectissimum principium opus non dimittere citra perfectum, debuit ergo reparatorem principium redemptionis humanae remedium perducere\l " ad perfectum. Ad hoc autem, quod esset perfectissimum, oportuit, quod esset sufficientissimum et efficacissimum. | Brv04c10n02 -|1378|- |
Because it is most sufficient, it extended to things celestial, terrestrial, and infernal. Because therefore through Christ things infernal are recuperated, things terrestrial are mediated, and things celestial are reintegrated; so that the first of these done by pardon, the second by grace, and the third by glory: hence, after the Passion the soul descended into the infernum to liberate those detained there; then He arose from the dead to vivify those dead in sins; then He ascended into the heavens to lead captivity back to the reintegration of the heavenly Jerusalem; He sent the Holy Spirit to edify the terrestrial Jerusalem. All these things are consequent necessarily and are required for the sufficiency of human reparation. | Quia ergo sufficientissimum, ideo se extendit ad caelestia, terrestria et infernalia. Quia ergo per Christum sunt infernalia recuperata, terrestria immediata , caelestia redintegrata; ita quod primum horum fecit per veniam, secundum per gratiam et tertium per gloriam: ideo post passionem anima descendit ad inferos ad liberandum in inferno detentos; deinde resurrexit a mortuis ad vivificandum in peccatis mortuos; ascendit ad caelos reducendo captivitatem\l " ad redintegrandum Ierusalem caelestem; misit Spiritum sanctum ad aedificandum Ierusalem terrestrem. Quae omnia necessario consequuntur et exiguntur ad sufficientiam reparationis humanae. | Brv04c10n03 -|1379|- |
Again, because His remedy was most efficacious alike in those who preceded the advent of Christ and those who follow Him and have acceded or are acceding to Christ, in those who were and are His members; and such adhere to Him through faith, hope, and charity: it follows that that remedy ought to have had its efficacy first in those who believed in Christ, believing hoped and hoping loved; and for this He ought immediately to descend to those below for their liberation. Hence the gates of heaven were opened by the passion of Christ, who satisfying had removed the sword, changing the divine sentence, had snatched from below all His members. | Rursus, quia remedium illud fuit efficacissimum tam in eos qui Christi adventum praecesserunt, quam in eos qui sequuntur, qui tamen ad ipsum Christum accesserunt et accedunt et eius membra fuerunt et sunt; tales autem sunt qui adhaerent ei per fidem, spem et caritatem: ideo remedium illud efficaciam habere debuit primo in eos qui in Christum crediderunt, credendo speraverunt et sperando amaverunt; ac per hoc statim debuit ad inferos descendere ad ipsorum liberationem. Unde aperta ianua caeli per Christi passionem, qui satisfaciendo amoverat rhomphaeam\l " mutando sententiam divinam eripuit de inferno omnia membra sua. | Brv04c10n04 -|1380|- |
He ought further to have had a special influence on those who follow the advent of Christ, that attracting to faith, hope, and charity He may lead them to heavenly glory. That He might edify to faith, by which we believe Christ is true man and true God, and by which we believe that He willed to redeem us by His death and to be able to lead us back to life by His resurrection; therefore He willed to arise to immortal life, interjecting a fitting interval of time, that is, thirty- six hours; in which was shown that He was truly dead. He ought not to have been more hasty lest, if He had arisen quickly, it might be believed that He had not been truly dead but had feigned death. He ought not to have deferred it longer lest He should lie forever in death and he might be believed powerless, and that He was able to call no one back to life. Thus it is that He arose on the third day. | Debuit etiam habere efficaciam praecipuam in eos qui Christi adventum sequuntur, ut attrahendo ad fidem, spem et caritatem tandem ad gloriam perduceret Caelestem. Ut igitur aedificaret ad fidem, qua credimus Christum verum hominem et verum Deum, qua etiam credimus, eum voluisse nos redimere per mortem et ad vitam nos reducere posse per resurrectionem; ideo voluit resurgere ad vitam immortalem, interiecto tamen spatio temporis debito, scilicet triginta sex horarum; in quo ostenditur, quod vere mortuus fuit; nec magis accelerare debuit, ne, si citius resurgeret, crederetur, quod non vere mortuus fuisset, sed se mortuum finxisset; nec amplius differre, ne, si semper iaceret in morte, crederetur impotens, et quod nullos posset ad vitam revocare; ideoque resurrexit tertia die . | Brv04c10n05 -|1381|- |
Further, that He might raise hope, He ascended to the heavenly glory for which we hope. But because hope does not emerge except from a faith in future immortality, He did not ascend immediately but interjecting a space of forty days during which by many signs and arguments He demonstrated the truth of the Resurrection, by which the soul is strengthened in faith and raised to hoping for the heavenly glory. | Amplius, ut erigeret ad spem, ad caelestem ascendit gloriam, quam speramus. Sed quia spes non oritur nisi ex fide immortalitatis futurae; ideo non statim ascendit, sed spatio quadraginta dierum interiecto, in quo per multa signa et argumenta veram astrueret resurrectionem, per quam animus solidaretur in fide et sublevaretur ad sperandam gloriam caelestem\l ". | Brv04c10n06 -|1382|- |
Finally, that He might inflame to charity, He sent the fire of the Holy Spirit on the day of Pentecost. And because no one is filled with this fire unless he asks for it, seeks it, and knocks with a eager and importune desire founded on hope, He did not immediately send the Holy Spirit after the Ascension, but interjecting a space of ten days during which the disciples were fasting, praying and sighing, disposing themselves for the reception of the Holy Spirit. And through this, as He spent a fitting hour in suffering, such in arising, such in ascending to heaven, such in sending the Holy Spirit, and because of the foundation for the three aforesaid virtues and because of the many mysteries which are implied in these times. | Postremo, ut inflammaret ad caritatem, misit ignem Spiritus sancti in die Pentecostes. Et quia nullus hoc igne impletur, nisi qui petit, quaerit et pulsat cum instanti et importuno spei desiderio; ideo non statim post ascensionem misit, sed decem dierum spatio interiecto, in quo discipuli ieiunantes, orantes et gementes disposuerunt se ad Spiritus sancti susceptionem. -- Ac per hoc, sicut debitam servavit horam in patiendo, sic in resurgendo, sic in ascendendo in caelum, sic in mittendo Spiritum sanctum, et propter fundationem trium virtutum praedictarum et propter multa mysteria, quae in his temporibus implicantur. | Brv04c10n07 -|1383|- |
And because the Holy Spirit, who is charity and is had by charity, is the source of all charisms; therefore when the Holy Spirit descended, a fullness of charisms was poured out to consummate the mystical body of Christ. And because there ought to be diverse members in a perfect body, and for the different members diverse offices and exercises, and for different duties different charisms; this is, that one is given by the Spirit the speech of wisdom, to another the speech of knowledge, to another faith, to another the grace of healing, to another the working of virtues, to another prophecy, to another the discerning of spirits, to another kinds of tongues, and to another interpretation of speeches, but all these things one and the same Spirit operates, dividing to every one according as He will. according to His most liberal providence and most provident abundance. | Et quoniam Spiritus sanctus, qui caritas est et per caritatem habetur, est omnium origo charismatum; ideo, cum descendit Spiritus sanctus, effusa est plenitudo charismatum ad corpus Christi mysticum consummandum. Et quia diversa membra debent esse in corpore perfecto et diversorum membrorum diversa officia et exercitia et diversorum officiorum diversa charismata; hinc est, quod uni datur per Spiritum sermo sapientiae, alii sermo scientiae, alii fides, alii gratia sanitatum, alii operatio virtutum, alii prophetia, alii discretio spirituum, alii genera linguarum, alii nterpretatio sermonum; quae omnia operatur unus atque idem Spiritus, dividens singulis, prout vult\l ", secundum suam liberalissimam providentiam et providentissimam largitatem. | Brv04c10n08 -|1384|- |
VIII. Grace of the Holy Spirit | Brv05c00n00 -|1385|- | |
A. Grace | Brv05c01n00 -|1685|- | |
1. Gift Divinely Given | Brv05c01n00 -|1386|- | |
After the treatise on the incarnation of the Word, which is the source and font of every gratuitous gift, something must be said about the grace of the Holy Spirit, which occurs to us in a fourfold consideration. First, inasmuch as it is a gift divinely given; second, in comparison to free choice; third, in comparison to the habit of virtues; fourth, in comparison to the exercise of merits. | Post tractatum de incarnatione Verbi, quod est origo et fons omnis doni gratuiti, dicenda sunt aliqua de gratia Spiritus sancti, quae nobis quadrupliciter consideranda occurrit. Primo, in quantum est donum divinitus datum. -- Secundo, in comparatione ad liberum arbitrium. -- Tertio, in comparatione ad habitus virtutum. -- Quarto, in comparatione ad exercitia meritorum. | Brv05c01n01 -|1387|- |
About grace, inasmuch as it is a gift divinely given, these are held, that it is itself a gift because it is by God immediately given and poured in. Indeed, when the Holy Spirit is given with it and in it for He is an uncreated, excellent, and perfect gift "coming down from the Father of lights" through the incarnate Word. According to John in the Apocalypse, he saw a stream, "clear as crystal, proceeding from the throne of God and of the Lamb." Nevertheless, grace is a gift by which the soul is perfected and becomes the bride of Christ, the daughter of the eternal Father, and the temple of the Holy Spirit. This could not be brought about except through the dignifying condescension and condescending dignity of His eternal majesty through the gift of His grace. Grace, therefore, is a gift which purges, illumines and perfects the soul,vivifies, reforms and establishes, elevates, assimilates and joins it to God and through this makes it acceptable. Hence a gift of this kind is rightfully called and ought to be named a gratia gratum faciens | De gratia igitur, in quantum est donum divinitus datum, haec tenenda sunt, quod ipsa est donum, quod a Deo immediate donatur et infunditur. Etenim cum ipsa et in ipsa datur Spiritus sanctus, qui est donum increatum, optimum et perfectum, quod descendit a Patre luminum\l " per Verbum incarnatum , secundum quod Ioannes in Apocalypsi fluvium splendidum ad modum vidit crystalli procedere de sede Dei et Agni. -- Ipsa nihilominus est donum, per quod anima perficitur et efficitur sponsa Christi, filia Patris aeterni et templum Spiritus sancti; quod nullo modo fit nisi ex dignativa condescensione et condescensiva dignatione Maiestatis aeternae per donum gratiae suae. -- Ipsa denique est donum, quod animam purgat, illuminat et perficit; vivificat, reformat et stabilit; elevat, assimilat et Deo iungit, ac per hoc acceptabilem facit; propter quod donum huiusmodi gratia gratum faciens recte dicitur et debuit appellari | Brv05c01n02 -|1388|- |
The reason for understanding the foresaid is this: Since the first principle productive for its own supreme benevolence made a rational soul capable of eternal happiness, and since the reparative principle restored to health that capacity after it had been rendered ineffective through sin, and since eternal happiness consists in the possession of the highest good and this is God, a good far excelling all the dignity of human worship, it follows that no one is worthy of attaining that highest good, since it is entirely above all the limitations of nature, unless man is lifted above himself by the condescension of God. God, however, does not condescend through His own immutable essence but through an influence flowing from Him. Our spirit is not elevated above itself through a change of location but through a godlike habit. Therefore, the rational spirit in order to become worthy of eternal beatitude must necessarily become a partaker of godlike influence. This godlike influence because it is from God, according to God and because of God restores the image of our mind to conformity with the Blessed Trinity, not only in the order of origin but also in the rectitude of choice and the quiet of fruition. Because he who possesses those qualities is led directly back to God, just as he is immediately conformed to Him, that gift is given directly by God, the inflowing principle, so that as the image of God emanates directly from God, so there emanates immediately from Him the similitude of God which is the godlike perfection of the divine image and is therefore called the image of the restoration. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium productivum pro sua summa benevolentia fecerit spiritum rationalem capacem beatitudinis aeternae\l "; et reparativum principium capacitatem illam infirmatam per peccatum reparavit ad salutem; et beatitudo aeterna consistit in habendo summum bonum; et hoc est Deus et bonum excellens improportionaliter omnem humani obsequii dignitatem: nullus omnino ad illud summum bonum dignus est pervenire, cum sit omnino supra omnes limites naturae, nisi, Deo condescendere sibi, elevetur ipse supra se. Deus autem non condescendit per sui essentiam incommutabilem, sed per influentiam ab ipso manantem; nec spiritus elevatur supra se per situm localem, sed per habitum deiformem. Necesse est igitur spiritui rationali, ut dignus fiat aeternae beatitudinis, quod particeps fiat influentiae deiformis. Haec autem influentia deiformis, quia est a Deo et secundum Deum et propter Deum, ideo reddit imaginem nostrae mentis conformem beatissimae\l " Trinitati non tantum secundum ordinem originis, verum etiam secundum rectitudinem electionis et secundum quietudinem fruitionis. Et quoniam qui hoc habet immediate ad Deum reducitur, sicut immediate ei conformatur; ideo donum illud immediate donatur a Deo tanquam a principio influxivo; ut, sicut immediate emanat a Deo Dei imago, sic immediate manet ab ipso Dei similitudo, quae est divinae imaginis perfectio deiformis, et ideo dicitur imago recreationis\l ". | Brv05c01n03 -|1389|- |
Again, because he who enjoys God possesses God, it follows that when grace, which by its own likeness to God disposes one for the enjoyment of God, is given, the uncreated gift, which is the Holy Spirit, accompanies it, and he who possesses this gift possesses God as well. | Rursus, quoniam qui fruitur Deo Deum habet; ideo cum gratia, quae sua deiformitate disponit ad Dei fruitionem, datur donum increatum, quod est Spiritus sanctus, quod qui habet habet et Deum. | Brv05c01n04 -|1390|- |
And because no one possesses God unless He is possessed by Him and because no one possesses and is possessed by Him unless he particularly and incomparably loves Him and is loved by Him just as the bride is loved by the bridegroom and because no one is so loved unless he is adopted for eternal inheritance as a son, hence gratia gratum faciens makes the soul the temple of God, the spouse of Christ, and a child of the eternal Father. And because this is impossible without God's consent and condescension, it cannot happen through some infusion which is acquired naturally but must come through a gift divinely and freely infused. This is especially evident if one considers how great it is to be the temple of God, the son of God, indissolubly and, as it were, matrimonially united to God by the bond of love and grace. | Et quoniam nullus Deum habet, quin ab ipso specialius habeatur; nullus habet et habetur a Deo, quin ipsum praecipue et incomparabiliter diligat et diligatur ab ipso sicut sponsa a sponso; nullus sic diligitur, quin ad aeternam hereditatem adoptetur pro filio: hinc est, quod gratia gratum faciens facit animam templum Dei, sponsam Christi et filiam Patris aeterni. Et quia hoc non potest esse nisi ex summa dignatione et condescensione Dei; ideo illud non potest esse per habitum aliquem naturaliter insertum, sed solum per donum divinitus gratis infusum; quod expresse apparet, si quis ponderet, quantum est esse Dei templum, Dei filium, Deo nihilominus indissolubiliter et quasi matrimonialiter per amoris et gratiae vinculum copulatum. | Brv05c01n05 -|1391|- |
Lastly, because our mind is not made to conform to the Blessed Trinity in rectitude of choice except through the vigor of virtue, the splendor of truth, and the fervor of love, and the vigor of virtue cleanses, steadies, and elevates the spirit, the splendor of truth enlightens the soul, reshapes it, and likens it to God, the fervor of love perfects the soul, revives it, and joins it to God, and because through all these man stands pleasing and acceptable to God, it follows that this godlike influence is said to have all ten of the above-mentioned qualities so that it is encompassed by the last-mentioned as a most complete enumeration. It is called gratia gratum faciens because it makes him who possesses it pleasing to God since it is not only given freely by God but is also according to God and on account of God because it exists so that through grace the work flowing from God is turned back in the manner of a rational circle to God in whom is contained the complement of all rational spirits. | Postremo, quia mens nostra non efficitur conformis beatissimae Trinitati secundum rectitudinem electionis nisi per vigorem virtutis, splendorem veritatis et fervorem caritatis; et vigor virtutis animam purgat, stabilit et elevat; splendor veritatis animam illuminat, reformat et Deo assimilat; fervor caritatis animam perficit, vivificat et Deo iungit, et ex his omnibus homo Deo placens et acceptus existit: hinc est, quod illa influentia deiformis dicitur habere omnes decem actus praedictos, ita tamen, quod denominatur ab ultimo sicut a completissimo. -- Dicitur enim gratia gratum faciens, quia habentem facit Deo gratum, cum non solum gratis detur a Deo, verum etiam sit secundum Deum et propter Deum; cum ad hoc sit, ut per ipsam opus manans a Deo revertatur in Deum, in quo ad modum circuli intelligibilis consistit omnium spirituum rationalium complementum\l ". | Brv05c01n06 -|1392|- |
2. Aid to Meritorious Good | Brv05c02n00 -|1393|- | |
In the second place, the grace of the Holy Spirit comes up for our consideration in relation to free choice in two respects: first, in so far as it is an aid to merit; second, in so far as it is a remedy for sin. | Secundo, Spiritus sancti gratia nobis occurrit consideranda in comparatione ad liberum arbitrium, et hoc secundam duplicem modum. Primo scilicet, in quantum ipsa est adiutorium ad meritum; secundo vero, in quantum est remedium contra peccatum \l ". | Brv05c02n01 -|1394|- |
As to the grace of God as an aid for merit, the following must be held: Though grace is called general, special, and proper, it is called general to denote it as a divine aid freely and liberally imparted to a creature and as indifferent in regard to any act. Without this kind of aiding grace we are unable to do anything or to continue in existence. Grace is called special when it is divinely given as an aid so that he who has prepared himself for the reception of the gift of the Holy Spirit may attain the state of merit with it, and such is called gratia gratis data, and without it no one can adequately do what it is in his power to do, namely, prepare himself for salvation. Grace is called proper when the aid is divinely given to render someone worthy, and this is called the gift of gratia gratum faciens, without which no one can render himself worthy or accomplish good or reach eternal salvation. As the root of merit, grace precedes all merit. Because of this it is said that "it precedes the will in order that it may will, it follows close after, however, lest the will act in vain." Hence no one can merit grace de condigno, but grace "merits to be increased by God for us in this life so that, having been increased, it also merits to be perfected" in the fatherland [heaven] and in everlasting glory by God Himself, to whom it belongs to infuse, increase, and perfect grace according to the cooperation of our will and in accordance with the purpose and good pleasure of eternal predestination. | De gratia igitur Dei, in quantum est adiutorium ad merendum, haec tenenda sunt, quod cum gratia dicatur generaliter, specialiter et proprie; generaliter dicitur adiutorium divinum creaturae liberaliter et gratis impensum et indifferenter ad quemcumque actum; et sine huiusmodi adiutorio gratiae nec possumus aliquid efficere nec durare in esse. -- Specialiter dicitur gratia adiutorium divinitus datum, ut quis praeparet se ad suscipiendum Spiritus sancti donum, quo perveniat ad meriti statum; et talis dicitur gratia gratis data, et sine hac nullus sufficienter facit quod in se est, ut se praeparet ad salutem. -- Proprie vero gratia dicitur adiutorium datum divinitus ad merendum, quod quidem dicitur donum gratiae gratum facientis, sine quo nullus potest mereri nec in bono proficere nec ad aeternam pervenire salutem. Ipsa enim tanquam radix merendi omnia merita antecedit; propter quod dictum est, quod « praevenit voluntatem, ut velit; subsequitur autem, ne frustra velit». Unde nullus ipsam mereri potest merito condigni, sed «ipsa meretur augeri a Deo in via, ut aucta mereatur et perfici» in patria et gloria sempiterna ab ipso Deo, cuius est gratiam infundere, augere et perficere secundum cooperationem voluntatis nostrae et secundum propositum sive beneplacitum praedestinationis aeternae. | Brv05c02n02 -|1395|- |
The reason for understanding the foresaid is this: Since the first principle by His omnipotent power and most blessed liberality brought every creature from nothingness to being, and thus a creature of itself has non-being, and its whole being comes from elsewhere, it follows that the creature was so made that it would always stand in need of the first principle because of its own deficiency, and the first principle because of His own benevolence does not cease to sustain it. $Because the rational spirit is in itself defective in that it is from nothing and by its limited and needy nature is turned back upon itself in loving its own good and by the fact that its whole being is from God, it is totally subject to God, and because the rational spirit in its defectiveness tends of itself to non-being, and because being turned back on itself does not through itself rise to the rectitude of perfect justice, and because being is totally subject to God and, since God has no need for its good, it cannot, except through the divine condescension, do anything by itself and its own power, and for this reason only by divine condescension does the rational spirit make God debtor to it especially as regards the eternal reward which is God, it follows that for the rational being to be saved in its very being, since it is defective, it is always dependent on the aid of the divine presence, conservation, and influence through which it is maintained in being. $And this although it is universal in all creatures is still called by the name of grace because it proceeds not from something owing to us but from the bounty of divine goodness. Hence it also follows that, in order for one to prepare himself for the gift of heavenly grace, since he is turned back toward himself, he needs the gift of another gratia gratis data, especially after the fall of nature. Through this grace man is made capable of moral goods, which are good only by reason of circumstances, which cannot be called good unless they derive from the right intention, namely, not because of us but because of the highest good to which our spirit which tends to curve back on ourselves does not rise unless it is preceded by God with some gratia gratis data. Hence that man may make his works deserving of eternal reward, since he is entirely dependent on God and entirely His debtor, he needs the gift of gratia gratum faciens through which God condescends to him, God accepting His own image and will rather than an act flowing from this image. Since "the cause is nobler than the effect," no one is able to improve himself or to make his work pleasing to God unless he himself first is pleasing to God, who considers the person himself before his works. Therefore the root of all merit lies in the gratia gratum faciens, which has the power to make man worthy of God. Hence no one is able to gain that grace de condigno but only de congruo. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sua omnipotenti virtute et benignissima largitate creaturam omnem de nihilo produxerit ad esse; ac per hoc creatura de se habeat non-esse, totum autem esse habeat aliunde: sic facta fuit, ut ipsa pro sua defectibilitate semper suo principio indigeret et primum principium pro sua benignitate influere non cessaret\l ". $Cum ergo spiritus rationalis, hoc ipso quod de nihilo, sit in se defectivus; hoc ipso quod natura limitata et egena, sit in se recurvus, amans proprium bonum; hoc ipso quod totus a Deo, sit totaliter Deo obnoxius; et quia defectivus est, de se tendit in non-esse; quia recurvus, per se non assurgit ad rectitudinem perfectae iustitiae; quia totaliter Deo obnoxius, et Deus bonis eius non indiget, nihil potest facere de se et propria virtute, per quod Deum sibi constituat debitorem, et maxime mercedis aeternae, quae Deus est, nisi per divinam condescensionem: hinc est, quod ad hoc, quod miretur in esse, cum sit defectivus, indiget semper adiutorio divinae praesentiae , manutenentiae et influentiae, per quam manuteneatur in esse; $quae, quamvis sit universalis in creaturas omnes, nominatur tamen nomine gratiae, quia non ex debito procedit, sed ex liberalitate bonitatis divinae. -- Hinc est etiam, quod ad hoc, ut se praeparet ad donum supernae gratiae, cum sit recurvum, indiget dono alterius gratiae gratis datae , maxime post naturam lapsam, per quam habilis efficiatur ad bona moralia, quae sunt bona ex circumstantia, quae nullo modo possunt dici bona, nisi procedant ex intentione recta, videlicet quod non propter nos, sed propter summum bonum fiant, ad quod non assurgit spiritus noster recurvus, nisi praeveniatur a Deo per aliquam gratiam gratis datam. -- Hinc nihilominus est, quod ad hoc, quod faciat opem meritoria mercedis aeternae; cum totaliter sit Deo obnoxius et debitor sui totius, indiget dono gratiae gratum facientis, per quam Deus sibi condescendat, prius acceptans suam imaginem et voluntatem quam operationem ex ipsa manantem; quia, cum «causa nobilior sit effectu», nullus potest se fecere meliorem nec facere opus Deo placens, nisi prius placeat ipse, ut Deus prius ipsum respiciat quam ad munera eius. Et ideo omnis radix merendi fundatur in gratia gratum faciente, cuius est facere hominem Deo dignum; propter quod nullus potest eam mereri merito condigni, sed solum merito congrui. | Brv05c02n03 -|1396|- |
When we possess this grace, through its good use an increase of it is merited de digno in our state of wayfarers. Since God alone is the principle and source of the flow of this grace, He alone is the principle of its increase by way of infusion, and grace by way of merit and worthiness, and free choice by way of cooperating and meriting, in so far as the free choice cooperates with grace and makes its own what belongs to grace. | Ipsa autem habita meretur sui ipsius augmentum in statu viae per bonum eius usum merito digni. Nam cum solus Deus sit ipsius gratiae fontale principium influendi, ipse solus est principium augmentandi per modum infundentis, et gratia per modum meriti et dignitatis, et liberum arbitrium per modum cooperantis et merentis, pro eo quod liberum arbitrium cooperatur gratiae et quod est gratiae suum facit. | Brv05c02n04 -|1397|- |
Therefore free choice through grace not only merits de digno an increase of grace for us in this life, but likewise merits de condigno its fullness for us in the fatherland [heaven]. This will occur because of the sublimity of the Holy Spirit's gift cooperating in gaining merit, because of the veracity of God who promises, because of the ability to choose possessed by the free choice of the one who consents and finally perseveres in his choice, because of the difficulty involved in gaining merit, because of the dignity of Christ our mediator and head, since He ought to be glorified with His members, because of the liberality of God who rewards, for it is not fitting that He should give little in return for homage faithfully accorded Him, and because of the nobility of a work springing from love, which has only as much weight in the eyes of the judge as the love from which it springs, for this love prefers God to all creatures and hence cannot be rewarded sufficiently and fully except in God and the highest good. For all these seven reasons a sevenfold grace makes it possible for man to merit eternal glory not only de congruo but also de condigno. | Et ideo non tantum liberum arbitrium per gratiam meretur gratiae augmentum in statu viae merito digni, verum etiam complementum in statu patriae merito condigni, tum propter sublimitatem doni Spiritus sancti cooperantis in merito; tum propter veracitatem Dei promittentis; tum propter vertibilitatem liberi arbitrii consentientis et finaliter perseverantis; tum propter difficultatem status merendi ; tum propter dignitatem Christi nostri capitis intervenientis, quod debet glorificari cum suis membris; tum propter liberalitatem Dei retribuentis, quem non decet parva reddere propter obsequium sibi fideliter obtemperant; tum propter nobilitatem operis, quod ex caritate procedit, quod tantum ponderat in conspectu iudicis, quantum amor, ex quo procedit, qui Deum incomparabiliter praeponit omnibus creaturis, et ideo non sufficienter et competenter potest nisi in Deo et summo bono remunerari. -- Ex quibus omnibus tanquam ex septem rationibus gloriam aeternam merito non tantum congrui, sed etiam condigni mereri facit gratia septiformis. | Brv05c02n05 -|1398|- |
3. Remedy for Sin | Brv05c03n00 -|1399|- | |
As to grace in so far as it is a remedy for sin, this must be held: that although free choice is "under God most powerful," yet by itself it can fall into sin, but cannot rise without the aid of that divine grace which is called gratum faciens. That grace, although it is sufficient as a remedy for sin, is not infused in an adult unless there is present the consent of his free choice. Hence for the justification of an impious man four things are needed, namely, the infusion of grace, the expulsion of guilt, contrition, and movement of free choice. Sin is expelled by the gift of God, not by free choice, but not without free choice. It belongs to gratia gratis data to recall free choice from evil and to arouse it to good, and it is the function of free choice to consent or to dissent. It belongs to one so consenting to receive grace, and to one receiving grace to cooperate with it so that he may attain salvation. | De gratia vero, in quantum est remedium contra peccatum, haec tenenda sunt, quod liberum arbitrium, licet sit «sub Deo potentissimum », potest tamen per se in peccatum corruere, sed nullatenus potest resurgere sine adiutorio divinae gratiae, quae dicitur gratum faciens. -- Illa autem gratia, licet sit sufficiens remedium contra peccatum, non tamen infunditur adulto, nisi adsit liberi arbitrii consensus. Ex quo colligitur, quod ad iustificationem impii quatuor concurrunt, scilicet infusio gratiae, expulsio culpae, contritio et motus liberi arbitrii. -- Expellitur ergo culpa a Dei dono, non a libero arbitrio, non tamen sine libero arbitrio. Nam gratiae gratis datae est liberum arbitrium revocare a malo et excitare ad bonum; et liberi arbitrii est consentire, vel dissentire; et consentientis est gratiam suscipere; et suscipientis cooperari eidem, ut tandem perveniat ad salutem. | Brv05c03n01 -|1400|- |
The reason for understanding the foresaid is this: Since the first principle by the very fact that it is first and most powerful is the cause of all things which are in the universe except sins, "which are transgressions of the divine law and infringements on the heavenly decrees," nothing is rebellious, hateful, and offensive to Him except sin, which by despising the law of God and by turning us away from the immutable good offends God, mars the free choice, destroys the gratuitous gift and binds one to eternal punishment. Since the deformation of the image and the destroying of grace is, as it were, the annihilation of the existence of moral life and the life of grace, and since an offense against God must be measured with reference to God Himself, and since the guilt deserving eternal punishment must be looked upon as infinite, it is impossible that man rise from sin unless he be restored to the life of grace, the offense remitted, and the eternal punishment abated. He alone who is the creative principle is also the re-creative principle, namely, the eternal Word of the Father who is Jesus Christ, the mediator of God and men, who because He creates all things from nothing, creates them by Himself alone without any intermediary. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium, hoc ipso quod primum et potentissimum, sit causativum omnium quae fiunt in universo praeterquam peccatorum, quae sunt «transgressiones legis divinae et caelestium inobedientiae mandatorum \l "», nihil habet sibi rebelle, iniuriosum et offensivum nisi peccatum, quod, contemnendo Dei praeceptum et avertendo nos a bono incommutabili, offendit Deum, deformat liberum arbitrium, perimit donum gratuitum et obligat ad supplicium aeternum. Cum igitur deformatio imaginis et peremptio gratiae sit quasi annihilatio in esse moris et vitae gratuitae; cum offensa Dei sit tantum \l " ponderanda, quantus est ipse; cum reatus poenae aeternae rationem teneat infiniti: impossibile est, quod homo resurgat a culpa, nisi recreetur in vita gratuita, nisi remittatur offensa, et poena relaxetur aeterna. Solus igitur, qui fuit principium creativum, est et principium recreativum, Verbum scilicet Patris aeternum, quod est Christus Iesus, mediator Dei et hominum\l ", quod quia omnia de nihilo creat, ideo creat se ipso solo sine aliquo intermedio. | Brv05c03n02 -|1401|- |
Because He re-creates by reforming through the habit of grace and justice what was deformed through the vice of sin, and re-creates by removing through condign satisfaction what was subject to punishment, it follows that He repairs us by bearing the punishment for us in an assumed nature and by infusing reformative grace which, because it unites us with its origin, makes us members of Christ. Thus He makes the sin-infested soul which had been an enemy of God, harlot of the devil, and servant of sin, the spouse of Christ, the temple of the Holy Spirit, and the child of the eternal Father. All this happens through the gratuitous and condescending infusion of a gratuitous gift. | Quia vero recreat, deformatum per vitium culpae reformando per habitum gratiae et iustitiae, obligatum ad poenam absolvendo per satisfactionem condignam; hinc est, quod nos reparat, sustinendo pro nobis poenam in natura assumta et infundendo gratiam reformativam, quae, quoniam continuat nos suae origini\l ", facit nos membra Christi; ac per hoc animam peccatricem, quae fuerat inimica Dei, prostibulum diaboli et serva peccati, facit sponsam Christi, templum Spiritus sancti et filiam Patris aeterni; quod totum fit per gratuitam et condescensum infusionem doni gratuiti. | Brv05c03n03 -|1402|- |
Again, because God restores us in such a manner that He does not nullify the established natural laws, He gives this grace to free choice in such a way that grace does not force it but its consent remains free. Hence also for the expulsion of sin, it is not only necessary that grace be introduced but also that there be the concurrence of free choice by adults, by adults I say, because the faith of the Church and the merit of Christ suffice in the case of children and excuse their impotence. It is necessary that man adapt himself for the expulsion of guilt through the abhorrence of all sins, and we call this contrition. It is also necessary that man adapt himself for the introduction of grace through the entertainment and acceptance of the divine gift, and we call this the act of the free choice. These four things are necessary for the justification of an impious man. | Rursus, quoniam Deus sic reformat, quod leges naturae inditas non infirmat\l "; ideo sic hanc gratiam tribuit libero arbitrio, ut tamen ipsum non cogat, -sed eius consensus liber maneat; et ideo ad hoc, quod culpa expellatur, non solum necesse est, quod gratia introducatur, verum etiam, quod liberum arbitrium in adultis -- in adultis dico, quia in parvulis sufficit fides Ecclesiae et meritum Christi, et excusat impotentia sui\l " -- necesse est, inquam, quod conformet se expulsum culpae per detestationem omnium peccatorum, quam vocamus contritionem; est etiam necesse, quod conformet se introductioni gratiae, per complacentiam et acceptationem doni divini, quam vocamus motum liberi arbitrii. Et sic necesse est, ista quatuor concurrere ad iustificationem impii. | Brv05c03n04 -|1403|- |
Lastly, because the predisposition to a completive form ought to be in conformity with it; and for free choice to dispose itself for gratia gratum faciens, it needs the assistance of gratia gratis data; and because it is not the part of grace to force the free choice but to anticipate it, and it is the part of both at the same time to proceed to the act, it follows that the act of the free choice and of grace concur in our justification in a consonant and orderly way so that it belongs to gratia gratis data to stir the free choice, but it is for the free choice to consent to this stimulation or to reject it. And it is for the consenting will to prepare itself for the gratia gratum faciens because in so doing the will does what in it lies; and gratia gratum faciens has to be infused in one thus disposed, whose free choice can cooperate, if it wishes, and thus merit; or it can oppose the grace through sin and then incur demerit. If the will cooperates with grace to the very end, it merits the attainment of eternal salvation. | Postremo, quia praedispositio ad formam completivam debet esse ei conformis; ad hoc, quod liberum arbitrium se disponat ad gratiam gratum facientem, indiget adminiculo gratiae gratis datae; et quia gratiae est liberum arbitrium non cogere, sed praevenire, et simul utriusque est in actum prodire: hinc est, quod in nostra iustificatione concurrit actus liberi arbitrii et gratiae, consone quidem et ordinate, ita quod gratiae gratis datae est excitare liberum arbitrium; liberi arbitrii autem est huiusmodi excitatam consentire, vel dissentire; et\l " consentientis, est ad gratiam gratum facientem se praeparare, quia hoc est facere quod in se est; et sic disposito gratia gratum faciens habet infundi, cui liberum arbitrium potest cooperari, si vult, et tunc meretur; vel contrariari per peccatum, et tunc demeretur. Si ergo cooperetur ei usque in finem, meretur pervenire ad aeternam salutem. | Brv05c03n05 -|1404|- |
It is true as Augustine says: "He who has created you without you, will not justify you without yourself." It is also true that, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." And likewise, no one can be proud concerning his merits because God crowns nothing in us except His own gifts. God has reserved for Himself the liberal bestowing of the gifts of grace so that man may learn not to be ungrateful, not to glory in himself as if he were not beholden, but may learn to glory in the Lord. Although free choice cannot of itself fulfill the law or gain grace, yet it is inexcusable if it does not do what it can, because gratia gratis data is always ready at hand, and by its aid man can do what it is in him to do. When this is done, man may possess gratia gratum faciens, and when this has been obtained, man may fulfill the divine law and do the will of God. When this in turn has been done, man may attain eternal beatitude because of meritorious works which come entirely from grace and also entirely from free choice though principally from grace, because as Augustine says, "grace is to be compared to free choice as the rider to the horse." The rider directs the free choice, leads and persuades it to the portal of eternal happiness by exercising us in works of perfect virtue according to the gift of the sevenfold grace. | Verum est igitur quod dicit Augustinus\l ", quod «qui creavit te sine te non iustificabit te sine te». -- Verum est etiam, quod non est volentis neque currentis, sed Dei miserentis. -- Verum est etiam, quod nullus potest superbire de meritis, quia nihil in nobis Deus praeter sua dona coronat. Reservavit enim sibi Deus munera gratiae liberaliter largienda, ut discat homo non esse ingratus nec in se, quasi non acceperit, sed in Domino gloriari. -- Verum est etiam, quod licet liberum arbitrium per se legem implere non possit nec gratiam in se efficere, inexcusabile tamen est, si non facit quod potest, quia gratia gratis data semper est praesto ad commonitionem , cuius adminiculo facere potest quod in se est; quo facto, habeat gratiam gratum facientem; qua obtenta, divinam impleat legem et faciat Dei voluntatem; qua facta, tandem ad beatitudinem perveniat sempiternam propter opera meritoria, quae totaliter sunt a gratia, totaliter etiam a libero arbitrio, licet principalius a gratia: quia, ut dicit Augustinus \l ", «gratia ad liberum arbitrium comparatur, sicut sessor ad equum », qui quidem sessor liberum arbitrium dirigit, deducit et perducit ad portum aeternae felicitatis, exercendo nos in operibus perfectae virtutis secundum donum ipsius gratiae septiformis. | Brv05c03n06 -|1405|- |
B. Branching Of Grace into Habits | Brv05c04n00 -|1686|- | |
1. Virtues | Brv05c04n00 -|1406|- | |
In the third place, we must consider grace in relation to the habits of virtues, and this involves three matters: the first is how one grace branches out into habits of virtues; the second is how it branches out into the habits of the gifts; the third is how it branches out into habits of beatitudes. | Tertio restat agere de gratia in comparatione ad habitus virtutum, circa quam consideranda sunt tria. Primum est, qualiter gratia una ramificatur in habitus virtutum; secundum est, qualiter ramificatur in habitus donorum; tertium est, qualiter ramificatur in habitus beatitudinum\l ". | Brv05c04n01 -|1407|- |
As to the branching out of grace into habits of virtues, this must be held: that, though the grace gratifying the soul is one, there are nevertheless seven gratuitous virtues by which human life is rule: three theological, namely, faith, hope, and charity, and four cardinal, namely, prudence, temperance, fortitude, and justice, which in one way is a common and general virtue, and in another way special and proper. These seven virtues, though they are distinct and having their own excellences, are mutually connected and equal to one another in the same person; and though they are gratuitous, having been informed through grace, yet, they can be unformed through fault, only charity excepted, and can be again informed through penitance, grace arriving, which is the origin, the end, and the form of the habits of virtues. | De ramificatione igitur gratiae in habitus virtutum haec tenenda sunt, quod cum una sit gratia gratificans animam, septem tamen sunt virtutes gratuitae, quibus regitur vita humana: tres quidem theologicae, scilicet fides, spes et caritas; et quatuor cardinales, scilicet prudentia, temperantia, fortitudo et iustitia, quae uno modo est virtus communis et generalis, alio modo specialis et propria. -- Hae autem septem virtutes, licet sint distinctae et proprias excellentias habentes, sunt tamen connexae et aequales ad invicem in eodem; et licet sint gratuitae per gratiam informatae, possunt tamen fieri informes per culpam, sola caritate excepta, et iterum informari per poenitentiam, adveniente gratia, quae est habituum virtualem origo, finis et forma. | Brv05c04n02 -|1408|- |
The rationale for an understanding of the aforesaid is this: As the productive principle, His highest perfection in giving the life of nature not only gives life as much to the first act, but as much to the second act, which is to operate; so it is necessary, that the reparative principle must bestow life gratuitously on the spirit in being, both as much to being and as much to operate. And because, in one living in accordance with the one prime life there are many vital operations for the perfect manifestation of that life, since an act is diversified through objects, and diversity of acts requires distinction of habits: that is, that, though the vivifying grace is one, yet it necessarily has to branch out into various habits because of the various operations. Because some are primary moral deeds, like believing, and some are intermediate, like understanding what is believed, and some are truly last, like to see what is understood; and in the first the soul is rectified, in the second expedited, and in the third perfected: hence gratia gratum faciens branches out into habits of virtues, whose it is to rectify the soul, into habits of the gifts, whose is to expedite the soul, and into habits of the beatitudes whose it is to perfect the soul. | Ratio autem ad intelligentiam praedictorum haec est: quia, sicut principium productivum sua summa perfectione in dando vitam naturae non tantum dat vivere quantum ad actum primum, verum etiam quantum ad actum secundum, qui est operari; sic necesse est, quod principium reparativum vitam tribuat spiritui in esse gratuito et in quantum ad esse et quantum ad operari. Et quoniam unius viventis secundum unam vitam primam multae sunt operationes vitales ad illius vitae perfectam manifestationem; cum actus diversificentur per obiecta, et diversitas actuum requirat distinctionem habituum: hinc est, quod licet una sit gratia vivificans, ramificari tamen necessario habet in varios habitus propter varias operationes. -- Et quoniam quaedam sunt opera moralia primaria, sicut credere; quaedam media, sicut intelligere credita; quaedam vero postrema, sicut videre intellecta; et in primis anima rectificatur, in secundis expeditur, in tertiis perficitur: ideo gratia gratum faciens ramificatur in habitus virtutum, quorum est animam rectificare; in habitus donorum, quorum est animam expedire; et in habitus beatitudinum , quorum est animam perficere *. | Brv05c04n03 -|1409|- |
Again, because a perfect rectitude of the soul requires that it be rectified according to a duplex face, namely, superior and inferior, both with respect to end and with respect to those things that are towards the end, so it is necessary, that the soul as much to the superior face, in which consists the image of the eternal Trinity, be rectified through the three theological virtues, so that, just as the image of creation consists in a trinity of powers with a unity of essence, so the image of re-creation in a trinity of habits with a unity of grace, through which the soul is carried directly to the highest Trinity according to the three appropriations of the three persons, so that faith directs in believing and assenting to what is highest true, hope in initiating and expecting what is highest arduous, charity in desiring and loving what is highest good. | Rursus, quoniam rectitudo animae perfecta requirit , quod ipsa rectificetur secundum duplicem faciem, scilicet superiorem et inferiorem, et respectu finis, et respectu eorum quae sunt ad finem; ideo necesse est, animam quantum ad superiorem faciem, in qua consistit imago Trinitatis aeternae, rectificari per tres theologicas virtutes, ut, sicut imago creationis consistit in trinitate potentiarum cum unitate essentiae, sic imago recreationis in trinitate habituum cum unitate gratiae, per quos anima fertur recte in summam Trinitatem secundum tria appropriata tribus personis; ita quod fides dirigit in summe verum credendo et assentiendo, spes in summe arduum innitendo et exspectando, caritas in summe bonum desiderando et diligendo. | Brv05c04n04 -|1410|- |
It is still necessary, as much to the inferior face that the soul be rectified through the four cardinal virtues. Prudence rectifies the rational, fortitude the irascible, temperance the concupiscible, but justice rectifies all these virtues in relation to another. Since this "another" can be a determinate neighbor, and it even can be for the same man to be related to himself as to another, as it can also be God Himself; hence justice is said to circle all virtues. It is called not only a cardinal virtue but also general, comprehending the rectitude of the whole soul since it is said to be the "rectitude of the will." Hence it comprehends not only the virtues ordering to a neighbor such as equity and liberality, but also to one's self such as penitance and innocence; if not to God, such as latria, piety, and obedience. | Necesse est etiam, quantum ad inferiorem faciem animam rectificari per quatuor cardinales virtutes. Nam prudentia rectificat rationalem, fortitudo irascibilem, temperantia concupiscibilem, iustitia vero rectificat omnes has vires in comparatione ad alterum. -- Et quia illud alterum determinate potest esse proximus, potest etiam idem homo comparari ad se ipsum ut ad alterum, potest etiam esse ipse Deus; hinc est, quod iustitia circuire dicitur omnes vires. Dicitur etiam non tantum virtus cardinalis, verum etiam generalis, comprehendens totius animae rectitudinem, cum ipsa dicatur «rectitudo voluntatis ». Unde ipsa non tantum comprehendit virtutes ordinantes ad proximum, sicut est aequitas et liberalitas; verum etiam ad se ipsum, sicut est poenitentia et innocentia; nec non ad Deum, sicut est latria, pietas et obedientia. | Brv05c04n05 -|1411|- |
Finally, because all the rectitude of the virtues according to its gratuitous being flows from grace as its origin and root, and according to its meritorious being is related to charity as its origin, form, and end: this is, that the other gratuitous virtues as habits are connected, and as meritous acts are equal. Thus it is that the other habits of virtues can be unformed, only charity excepted, which is the form of the virtues. When virtues are had without grace and charity which constitute the life of the virtues, then they are unformed. When abundant grace is super-infused, the virtues are formed and ornamented and become acceptable to God; just as colors without light are invisible but light coming upon them, become lucid, beautiful, and pleasing in aspect. Just as from light and colors becomes unity in the reason of the mover, and one light suffices for illuminating many colors, so out of grace and unformed habits when they are formed make unity accorting to the rationale of the meritorious and gratuitous; and still one grace suffices for the forming and gratification of diverse habits. | Postremo, quoniam omnis rectitudo virtutum secundum esse gratuitum manat a gratia tanquam ab origine et radice; et secundum esse meritorium comparatur ad caritatem sicut ad originem, formam et finem: hinc est, quod ceterae virtutes gratuitae quoad habitus sunt connexae et quoad actus meritorios sunt aequales. -- Hinc est etiam, quod ceteri habitus virtutum possunt esse informes, sola caritate excepta, quae est virtutum forma. Cum enim habentur sine gratia et caritate, in quibus consistit vita virtutum, tunc sunt informes. Cum autem superinfunditur gratia, tunc formantur et decorantur et Deo acceptabiles fiunt; sicut et colores absque luce sunt invisibiles, superveniente autem lumine, fiunt lucidi, pulcri et aspectui complacentes. Unde quemadmodum ex luce et coloribus fit unum in ratione motivi, et una lux sufficit ad multos colores illuminandos; sic ex gratia et habitibus informibus, cum formantur, fit unum secundum rationem meritorii et gratuiti; et una nihilominus gratia sufficit ad informationem et gratificationem habituum diversorum. | Brv05c04n06 -|1412|- |
2. Gifts | Brv05c05n00 -|1413|- | |
As to the branching of grace into habits of gifts, these being held: although many are the gifts of gratia gratis data, and generally all divine habits given can be called gifts of God not absurdly, yet specially and appropriately are the seven gifts of the Holy Spirit which Isaias enumerates and names, speaking about the flower, which proceeded from the root of Jesse, that is, Christ. For of Him he says, that the "Spirit of the Lord shall rest upon Him: the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and He shall be filled with the spirit of fear of the Lord." In this descending enumeration he proceeds from the summit and combines, so that he shows at the same time the distinction, connection, origin, and order of the gifts. | De ramificatione autem gratiae in habitus donorum haec tenenda sunt, quod licet plurima sint dona gratiae gratis datae, et generaliter omnes habitus divinitus dati dona Dei non absurde dici possint; specialiter tamen et appropriate septem sunt dona Spiritus sancti, quae enumerat et nominat Isaias loquens de flore, qui processit de radice Iesse, id est Christo, de quo dicit, quod requiescet super eum Spiritus Domini, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et replebit eum spiritus timoris Domini. In hac autem enumeratione descendendo procedit a summo et combinando, ut simul ostendatur donorum distinctio, connexio, origo et ordo. | Brv05c05n01 -|1414|- |
The reason for understanding the foresaid is this: Since the reparative principle through highest liberality not only gives grace for rectifying contra the obliqueness of vices through the habits of virtues, but also for expediting contra the impediments symptomatic of vice through the habits of the gifts; it follows that the gratuitous gifts must be multiplied, according to what is necessary for sufficient expedition. Since therefore our soul needs to be expedited septiformly, because of the septiform cause, the gifts of the Holy Spirit must be septiform. It needs them for to be expedited contra the obliqueness of the vices, as much for the natural powers as for the superadded virtues, in suffering, in acting, in contemplating, and their joined mode. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum principium reparativum per summam liberalitatem non tantum det gratiam ad rectificandum contra obliquitates vitiorum per habitus virtutum, verum etiam ad expediendum contra impedimenta symptomatum per habitus donorum; ideo plurificari debent dona gratuita, secundum quod necessarium est ad expeditionis sufficientiam. Quoniam igitur anima nostra indiget septiformiter expediri; hinc est, quod ex septiformi causa necesse est Spiritus sancti dona esse septiformia. Indiget namque expediri contra vitiorum obliquitatem, quantum ad vires naturales et quoad superadditas virtutes, in patiendo, in agendo, in contemplando et utroque modo. | Brv05c05n02 -|1415|- |
First, for the sake of the most expeditious repelling of the obliqueness of the vices, seven are the gifts of the Holy Spirit, namely, fear contra superbia, piety contra envy, knowledge contra anger, which is a kind of insanity, fortitude contra accidia, which renders the mind invalid to the good, counsel contra avarice, understanding contra gluttony, and wisdom contra luxury. | Primo igitur, propter vitiorum obliquitates expeditissime repellendas septem sunt dona Spiritus sancti, utpote timor contra superbiam; pietas contra invidiam; scientia contra iram, quae quasi est quaedam insania; fortitudo contra accidiam, quae mentem reddit ad bona invalidam; consilium contra avaritiam; intellectus contra gulam, et sapientia contra luxuriam. | Brv05c05n03 -|1416|- |
Second, for the sake of expediting of the natural powers there must be seven gifts of the Holy Spirit. The irascible needs to be expedited to the good as much in prospeous as in adverse: in prosperous it is expedited by fear, in adverse by fortitude. The concupiscible needs to be expedited to affection of the neighbor, which comes through piety, and to affection respecting God, which comes through a taste of wisdom. The rational needs to be expedited in reflecting on, election of, and pursuit of truth. Through the gift of understanding the rational is expedited to the reflection of truth, through the gift of counsel in the election of truth, through the gift of knowledge to the pursuit of what is elected, for through the gift of knowledge we are turned rightly "in the middle of a crooked and perverse nation." | Secundo, propter expediendas vires naturales Spiritus sancti dona debent esse septem. Nam irascibilis indiget expediri ad bona tam in prosperis quam in adversis; in prosperis expeditur per timorem, in adversis per fortitudinem. Concupiscibilis indiget expediri quantum ad affectionem respectu proximi, et hoc fit per pietatem; et quantum ad affectum respectu Dei, et hoc fit per gustum sapientiae. Rationalis vero indiget expediri in veritatis speculatione, electione et exsecutione; per donum intellectus expeditur ad verum speculandum, per donum consilii ad verum eligendum, per donum scientiae ad electum exsequendum; per donum enim scientiae recte conversamur in medio nationis pravae et perversae. | Brv05c05n04 -|1417|- |
Third, for the sake of expediting the offices of the seven virtues there must be seven gifts of the Holy Spirit. Fear expedites to temperance and constrains the flesh, piety to true justice, knowledge to prudence, fortitude to being fortified or patience, counsel to hope, understanding to faith, and wisdom to charity. As "love is the mother and consummation of all virtues," so wisdom is of gifts, as truthfully the Book of Wisdom says: "All good things came to me together with her, and innumerable riches through her hands." | Tertio, propter expedienda septem virtutum officia septem debent esse Spiritus sancti dona. Nam timor expedit ad temperantiam, timor enim carnes contigit; pietas ad veram iustitiam; scientia ad prudentiam; fortitudo ad fortitudinem seu patientiam; consilium ad spem; intellectus ad fidem; sapientia ad caritatem. Unde sicut « caritas est mater et consummatio omnium virtutum », sic sapientia donorum, ita ut vere dicat Sapiens: Venerunt mihi omnia bona pariter cum illa et innumerabilis honestas per manus illius. | Brv05c05n05 -|1418|- |
Fourth, for the sake of expedition in suffering conformed to Christ seven are the habits of the gifts. However, the will of the Father, human necessity, and the strength of virtue moved Christ to suffering. The divine will moved Him as recognized through understanding, loved through wisdom, and held in reverence through fear. Our necessity moved Christ, for recognition of which, knowledge is necessary, for compassion of which piety is superadded. The strength of virtue moved Christ, since He foresightful in His election through counsel and vigorous in carrying it through, through fortitude. And so there must be seven gifts. | Quarto, propter expeditionem in patiendo conformiter ad Christum septem sunt habitus donorum. Christum autem ad patiendum movit paterna voluntas, humana necessitas et virtutis strenuitas. Divina quidem voluntas movit, ut cognita per intellectum, ut amata per sapientiam, ut in reverentia habita per timorem. Movit etiam nostra necessitas, ad quam cognoscendam necessaria est scientia, ad quam miserandam superadditur pietas. Movit nihilominus virtutis strenuitas, ut provida in eligendo per consilium, ut vigorosa in perferendo per fortitudinem. Et sic dona debent esse septem. | Brv05c05n06 -|1419|- |
Fifth, for the sake of expedition in acting there are seven gifts given by the Holy Spirit. For expedited action we have need to be expedited in turning away from evil, which comes through fear. We also have need to be expedited to progress in a duplex good: either necessity or of supererogation. About the first, they are expedited through knowledge and piety so that the one directs and the other executes. About the second, through counsel directing and through fortitude executing. We also have need to repose in the optimum, and this how much for our understanding of truth and how much for our affection of good. The first comes through the gift of understanding, the second through the gift of wisdom in which there is rest. | Quinto, propter expeditionem in agendo septem dona dantur a Spiritu sancto. Nam ad actionem expeditam necesse habemus expediri ad declinandum a malo, quod fit per timorem. Necesse etiam habemus expediri ad proficiendum in bono duplici: vel necessitatis, vel supererogationis. Circa primum expediunt per scientiam et pietatem, ita quod unum est dirigens, et aliud exsequens; circa secundum, per consilium dirigens et per fortitudinem exsequentem. Necesse etiam habemus quiescere in optimo, et hoc quantum ad intellectum veri et quantum ad affectum boni; primum fit per donum intellectus, secundum per donum sapientiae, in quo est quies. | Brv05c05n07 -|1420|- |
Sixth, for the sake of expedition in contemplating the gifts of the Holy Spirit are in sevenfold number. For the hierarchial and contemplative life is is necessary for the soul to be purged, illuminated, and perfected . It must be purged from concupiscence, from malice, from ignorance, from infirmity or impotence; fear does the first, the second piety, the third knowledge, the fourth fortitude. To be illuminated we have need of the acts of reparation and of primary conditions; the first gives counsel, the second understanding. To be perfected we have through access to the highest, which consists in the One, and this through the gift of wisdom; and so the ark of contemplation at the side is consummated, as it were, in a cubit. | Sexto, ad expeditionem in contemplatum dona Spiritus sancti sunt in septenario numero. Nam ad vitam hierarchicam et contemplativam necessarium est animam purgari, illuminari et perfici\l ". Purgari autem oportet a concupiscentia, a malitia, ab ignorantia, ab infirmitate seu impotentia; primum facit timor, secundum pietas, tertium scientia, quartum fortitudo. Illuminari autem indigemus in operibus reparationis et primariae conditionis; primum dat consilium, secundum intellectus. Perfici autem habemus per accessum ad summum, quod consistit in uno, et hoc per donum sapientiae; et sic arcanum contemplationis a lato consummatur quasi in cubito. | Brv05c05n08 -|1421|- |
Seventh and lastly, for the sake of expedition in action and contemplation seven must be the gifts of the Holy Spirit. Now a contemplative, for the sake of turning to the Trinity must have three gifts of expedience: for the reverence of majesty, fear; for the understanding of truth, understanding; for the savor and taste of goodness, wisdom. For the active, which is turned to acting and sustaining, must have four: that is, piety for acting and fortitude for sustaining; and a directive these two, that is knowledge and counsel. Because direction is necessary for expedition, there is a combination of gifts, and there are many gifts oriented to understanding because the light of cognition vehemently expedites to directing feet in the right way. | Septimo denique, ad expeditionem in actione et contemplatione septem debent esse dona Spiritus sancti. Nam contemplativa propter conversionem ad Trinitatem tria debet habere dona expedientia: quantum ad reverentiam maiestatis, timorem; quantum ad intelligentiam veritatis, intellectum; quantum ad saporem seu gustum bonitatis, sapientiam. Activa vero, quae versatur in agendis et sustinendis , debet habere quatuor, scilicet pietatem ad agendum et fortitudinem ad sustinendum; et directiva harum duarum, scilicet scientiam et consilium. Unde quia ad expeditionem necessaria est directio, ideo fit donorum combinatio; et plura sunt dona ad intellectum spectantia, quia lux cognitionis vehementer expedit ad dirigendos pedes in viam rectam. | Brv05c05n09 -|1422|- |
3. Beatitudes and as a Consequence Fruits and Senses | Brv05c06n00 -|1423|- | |
On the division of grace into the habits of beatitudes, this must be held: that there are seven beatitudes which the Savior mentioned in the Sermon on the Mount, namely, poverty of spirit, meekness, mourning, hunger after justice, mercy, cleanness of heart, and peace. To these beatitudes, because of their own perfection and fitness, the twelve benefits of the Spirit and five spiritual senses are added. These are not called new habits but states of enjoyment and uses of the spiritual knowledge by which the souls of just men are replenished and consoled. | De ramificatione autem gratiae in habitus beatitudinum haec tenenda sunt, quod septem sunt beatitudines, quas Salvator enumerat in sermone de monte scilicet paupertas spiritus, mititas, luctus, esuries iustitiae, misericordia, munditia cordis et pax. -- Ad has beatitudines propter sui perfectionem et plenitudinem duodecim fructus Spiritus et quinque sensus spirituales consequuntur; qui non dicunt novos habitus, sed status delectationum et usus spiritualium speculationum, quibus replentur et Consolantur spiritus virorum iustorum. | Brv05c06n01 -|1424|- |
The reason for understanding the foresaid is this: Since the reparative principle is most perfect and most perfectly reparative and reformative through a gratuitous gift, the gift of grace which flows from it liberally and copiously ought to be divided into habits of perfections. Since these approximate our end, they are rightly called by the name of beatitudes, and their sufficiency, number, and order are derived from the integrity of perfection, from the modes of perfection, ancffrom the dispositions to perfection. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum reparativum principium sit perfectissimum et perfectissime reparativum et reformativum per donum gratuitum; ideo gratiae donum ab ipso manans liberaliter et abunde ramificari debet usque ad habitus perfectionum, qui, cum fini approximet, recto vocabulo nuncupantur ex nomine beatitudinum; quarum sufficientia, numerus et ordo colligitur ex integritate perfectionis, ex modis perfectionum et ex dispositionibus ad perfectionem. | Brv05c06n02 -|1425|- |
First, for the fullness of perfection a complete withdrawal from evil is necessarily required, then a perfect progression in good and a perfect repose in the best. Because evil either proceeds from the swelling of pride, from the rancor of malice, or from the languor of concupiscence, three beatitudes are necessary for the complete withdrawal from this threefold source of evil, namely, poverty of spirit for the evil of swelling, meekness for the evil of rancor, and mourning for the evil of passion and the languor of concupiscence. Because the perfect progression in good is achieved by imitating the divine, and "all the ways of the Lord are mercy and truth." There are two beatitudes for these purposes: hunger or zeal for justice and love of mercy. Because a repose in the best comes either through a clear understanding or through a calm love, there are two ultimate beatitudes, namely, cleanness of heart for the sight of God, and peace of mind for the perfect enjoyment of God. | Primo igitur ad integritatem perfectionis requiritur necessario perfectus recessus a malo, perfectus processus in bono et perfectus status in optimo. Quoniam autem malum aut procedit ex tumore superbiae, aut ex rancore malitiae, aut ex languore concupiscentiae; ideo ad perfecte elongatum ab hoc triplici genere mali tres sunt necessariae beatitudines, scilicet paupertas spiritus elongans a malo tumoris, mititas elongans a malo rancoris, et luctus elongans a malo libidinis et languoris concupiscenciis. -- Quia vero perfectus processus in bono attenditur secundum divinam imitationem; et universae viae Domini misericordia et veritas: hinc est, quod duplex est beatitudo secundum has duas vias, scilicet esuries sive zelus iustitiae, et affectus misericordiae. -- Quoniam autem status in optimo est vel per limpidam cognitionem, vel per tranquillam affectionem; hinc est, quod sunt duae ultimae beatitudines, scilicet munditia cordis ad Deum videndum et pax mentis ad perfecte fruendum. | Brv05c06n03 -|1426|- |
Second, if we consider the modes of perfection, there ought to be seven habits of beatitudes. There is the perfection of religion, of manifestation, and of internal sanctity. For the perfection of religion we need: the renunciation of private good, the acceptance of fraternal good, and the desire for eternal good. The first comes through poverty of spirit, the second through the meekness of love, the third through the bitterness of mourning. For the perfection of manifestation two beatitudes are necessary, namely, zeal for justice and love of mercy, for "mercy and truth guard the king." Accordingly a rule of manifestation ought to be followed in the Church militant. For the perfection of internal sanctity we need purity of conscience and calmness of the whple soul through the peace of God which surpasses all human experience. | Secundo etiam, si modi perfectionum attendantur, debent esse septem habitus beatitudinum. Nam est perfectio religionis, praelationis et internae sanctitudinis . Ad perfectionem autem religionis necessario requiritur abdicatio boni privati, acceptatio boni fraterni et appetitio boni aeterni; primum fit per paupertatem spiritus, secundum per mititatem affectus, tertium per amaritudinem, luctus. -- Ad perfectionem vero praelationis duo necessario requiruntur, scilicet zelus iustitiae et affectus misericordiae; misericordia enim et veritas custodiunt regem . Secundum haec duo disponi debet regimen praelationis in Ecclesia militante. -- Ad perfectionem autem internae sanctitudinis necessario requiritur puritas conscientiae et tranquillitas totius animae per pacem Dei omnem humanum sensum exsuperantem. | Brv05c06n04 -|1427|- |
Third, seven beatitudes are necessary if preceding dispositions are considered. Fear makes one recede from evil and from the occasion of evil. Because the root of all evil is envy, fear disposes one for poverty of spirit, and in this state humility is immediately joined with poverty so that a perfect man is drawn away from the fountain of all fault, namely, from pride and envy. Hence poverty of spirit is the foundation of all evangelical perfection. Hence one who wishes to reach the peak of perfection ought first to lay this foundation, according to the nineteenth chapter of Matthew, "If thou wish to be perfect, go sell what thou hast"; behold perfect poverty which holds nothing back for itself; "and come follow Me." Behold humility, which makes man, by denying himself, bear his cross and follow Christ who is the true foundation of all perfection. Therefore fear disposes one for poverty of spirit. Piety disposes one for meekness, for he who treats anyone piously neither angers him nor is angered by him. Knowledge disposes one for mourning, because through knowledge we learn that we were driven from the state of beatitude into this vale of sorrow and tears. Fortitude disposes one for hunger after justice, for he who is brave binds himself so avidly to justice that he chooses to be separated from life on earth rather than from justice. Counsel disposes one for mercy, for God counsels nothing more strongly in Scripture than to have mercy, which He holds above all sacrifices. Knowledge disposes one for cleanness of heart, for perception of truth cleanses our heart from all phantasies. Wisdom disposes one for peace because wisdom joins us with the highest truth and good, and therein lies the end and rest of our entire rational appetite.$After we have acquired this peace, a superabundant spiritual delight necessarily follows, and this is contained in twelve fruits contained for enjoying the overrabundance of delights. Twelve is the number of abundance in that it inserts the overabundance of the exuberance of spiritual charisms, by which the sanctified soul takes pleasure and delights. Man is made ready for contemplation and for the gazes and embraces of groom and bride, understanding these things in their spiritual senses by which the supreme beauty of the groom, Christ, is seen by the power of splendor, the supreme harmony is heard by the power of the Word, the greatest sweetness is tasted by the power of wisdom compre- j hending both truth and splendor, the greatest fragrance is perceived by the power of the inspired Word in the heart, the greatest sweetness is condensed by the power of the incarnate Word who lives among us bodily and restores Himself to us palpably with a kiss and an embrace in most ardent love which causes the passage of our mind through ecstasy/ and rapture from this world to the Father. | Tertio, si attendantur dispositiones praeambulae, septem debent esse beatitudines. Timor enim facit recedere a malo et a mali occasione; et quia radix omnium malorum est cupiditas : ideo timor disponit ad spiritus paupertatem, in qua simul iungitur humilitas cum paupertate, ut sic elongetur vir perfectus a fonte omnis culpae, scilicet a superbia et cupiditate. Et hinc est, quod paupertas spiritus est fundamentum totius perfectionis evangelicae. Unde primo oportet hoc fundamentum sternere qui vult ad culmen perfectionis venire, secundum illud Matthaei decimo nono: Si vis perfectus esse, vade et vende omnia, quae habes; ecce, perfecta paupertas, quae nihil sibi prorsus retinet; et sequere me; ecce, humilitas, quae facit, quod homo abnegando se ipsum tollat crucem suam et sequatur Christum, qui est totius perfectionis principalissimum fundamentum. Disponit ergo timor ad spiritus paupertatem. -- Pietas autem ad mititatem; nam qui pie ad aliquem afficitur nec illum irritat nec ab illo irritatur. -- Scientia disponit ad luctum, quoniam per scientiam cognoscimus nos a statu beatitudinis relegatos in hanc vallem miseriae et lacrymarum. -- Fortitudo autem disponit ad esuriem iustitiae; qui enim fortis est tam avide se tenet cum iustitia, ut malit a vita corporali quam a iustitia separari. -- Consilium disponit ad misericordiam; nihil enim Deus magis consulit in Scriptura quam facere misericordiam , quod super omnia reputat holocausta. -- Intellectus disponit ad cordis munditiam; nam speculatio veritatis mundat cor nostrum ab omnibus phantasiis. -- Sapientia disponit ad pacem; nam sapientia iungit nos summo vero et bono, in quo est finis et tranquillitas totius nostri rationalis appetitus. Qua pace adepta, necessario sequitur superabundans delectatio spiritualis, quae in duodenario fructuum continetur ad insinuandam superabundantiam delectationum. Est enim duodenarius numerus abundans in quo insinuatur spiritualium charismatum exuberantia, quibus fruitur et delectatur anima sancta; et tunc est homo ad contemplationem idoneus et ad aspectus et amplexus sponsi et sponsae, qui fieri habent secundum sensus spirituales, quibus videtur Christi sponsi summa pulcritudo sub ratione Splendoris; auditur summa harmonia sub ratione Verbi; gustatur summa dulcedo sub ratione Sapientiae comprehendentis utrumque, Verbum scilicet et Splendorem; odoratur summa fragrantia sub ratione Verbi inspirati in corde; astringitur summa suavitas sub ratione Verbi incarnati, inter nos habitantis corporaliter et reddentis se nobis Palpabile, osculabile, amplexabile per ardentissimam caritatem , quae mentem nostram per ecstasim et raptum transire facit ex hoc mundo ad Patrem. | Brv05c06n05 -|1428|- |
From this discussion it is manifest that the habits of the virtues dispose one principally to the active life, but the habits of the gifts for the quiet of the contemplative way, and the habits of the beatitudes for the perfection of both. The benefits of the spirit (charity, joy, peace, patience, benignity, goodness, long-suffering, mildness, fidelity, modesty, continency, and chastity) bespeak the delights which follow upon perfect deeds. But the spiritual senses bespeak mental perceptions about the contemplation of truth. This same contemplation was possessed by the prophets through revelation according to a threefold vision, namely, of the body, of the imagination, and of the intellect. It is found in other just people through speculation which begins in the senses and travels to the imagination, from the imagination to the reason, from the reason to the intellect, from the intellect to the understanding, and from the understanding to wisdom, the highest I perception, which begins in this life but is completed in everlasting glory. | Ex dictis igitur manifeste colligitur, quod habitus virtutum ad exercitium principaliter disponunt activae; habitus vero donorum ad otium contemplativae; habitus autem beatitudinum ad perfectionem utriusque. Fructus vero Spiritus, qui sunt caritas, gaudium, pax, patientia, longanimitas, bonitas, benignitas, mansuetudo, fides, modestia, continentia, castitas, dicunt delectationes consequentes opera perfecta. Sensus vero spirituales dicunt perceptiones mentales circa veritatem contemplandam. Quae quidem Contemplatio in Prophetis fuit per revelationem quan tum ad triplicem visionem, scilicet corporalem, imaginativam et intellectualem\l "; in aliis vero iustis reperitur per speculationem, quae incipit a sensu et pervenit ad imaginationem et de imaginatione ad rationem, de ratione ad intellectum, de intellectu ad intelligentiam; de intelligentia vero ad sapientiam sive notitiam excessivam, quae hic in via incipit, sed consummatur in gloria sempiterna. | Brv05c06n06 -|1429|- |
Jacob's ladder is based on these stages, the top reaching heaven, and so is Solomon's throne on which sits the most wise and truly peaceful King, lovable as a most precious spouse and wholly desirable, upon whom the angels desired to look and for whom the love of holy souls sighs just as the stag seeks fountains of water. Accordingly, by a fervent desire like fire our spirit is made ready for the ascent but with a certain learned ignorance is carried beyond its own self into darkness and delight so that it not only says with the bride: "We will run after thee to the odor of thy ointments," but also sings with the prophet: "and night shall be my light in my pleasures." No one knows this nocturnal and delightful illumination unless he tries it, and no one tries it except through grace divinely given; and it is given to none except those who train themselves for it. The practices for merit must therefore be considered next. | Et in his gradibus consistit scala Iacob, cuius cacumen attingit caelum; et thronus Salomonis, in quo residet Rex sapientissimus et vere pacificus et amorosus ut sponsus speciosissimus et desiderabilis totus; in quem desiderant Angeli prospicere, et ad quem suspirat desiderium sanctarum animarum, sicut cervus desiderat ad fontes aquarum. Quo quidem desiderio ferventissimo ad modum ignis spiritus noster non solum efficitur agilis ad ascensum, verum etiam quadam ignorantia docta supra se ipsum rapitur in caliginem et excessum, ut non solum cum sponsa dicat: In odorem unguentorum tuorum curremus, verum etiam cum Propheta psallat: Et nox illuminatio mea in deliciis meis. Quam nocturnam et deliciosam illuminationem nemo novit nisi qui probat, nemo autem probat nisi per gratiam divinitus datam, nemini datur, nisi ei qui se exercet ad illam; ideo'deinceps consideranda sunt exercitia meritorum. | Brv05c06n07 -|1430|- |
C. Practice Of Grace | Brv05c07n00 -|1687|- | |
1. What is to Be Believed | Brv05c07n00 -|1431|- | |
Fourth, we must consider grace as regards the practices for merit. Concerning these, four things must be considered: first, the practice of grace in regard to what is to be believed, and such are the articles of faith; second, in regard to what is to be loved, and such are those things which look to the order of love; third, in regard to what is to be followed, and such are the precepts of the divine law; fourth, in regard to what is to be asked, and such are the petitions of the Lord's Prayer. | Quarto igitur restat considerare gratiam quantum ad exercitia meritorum. Et circa haec consideranda sunt quatuor. Primo, de exercitatione gratiae in credendis, cuiusmodi sunt articuli fidei; secundo, in diligendis, cuiusmodi sunt illa quae spectant ad ordinem diligendi; tertio, in ex sequendus, cuiusmodi sunt praecepta legis divinae; quarta in postulabis, cuiusmodi sunt petitiones orationis dominicae. | Brv05c07n01 -|1432|- |
As to the articles of faith, we must hold these truths: that, though we are bound to believe through faith all matters which are above reason and, in general, all those matters which are contained and alleged in the canon of Holy Scripture, yet in a particular and proper sense the articles of faith are said to be those which are listed in the enumeration of the Apostles' Creed. These articles in one sense are twelve in number if emphasis is placed upon those who promulgated the Creed, in another sense fourteen if we consider what must definitely be believed as the foundation of all belief. | De articulis autem fidei haec tenenda sunt, quod licet per fidem astringamur credere plurima, quae sunt supra rationem, et generaliter omnia, quae continentur et afferuntur in canone sacrae Scripturae; specialiter tamen et proprie articuli fidei dicuntur illi qui continentur in serie Symboli apostolici; qui uno modo sunt duodecim, si habeatur respectus ad eos, qui Symbolum ediderunt, alio modo quatuordecim, si consideremus, quae radicaliter credenda sunt tanquam omnium credendorum fundamenta . | Brv05c07n02 -|1433|- |
The reason for understanding the foresaid is this: Since the first principle is in Himself true and good in the highest degree and in His own work is also just and merciful in the highest degree, and since there ought to be a firm assent to truth in the highest degree, a warm desire for good in the highest degree, a universal subjection to justice in the highest degree, and a confident invocation of mercy in the highest degree and since grace is the consecration of our mind to the service we owe the first principle, hence grace itself chooses and regulates the practices which are due and meritorious as regards what is to be believed, loved, followed, and asked for accord ing to what the highest truth, goodness, justice, and mercy in the Blessed Trinity require. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium in se ipso sit summe verum et bonum, in opere vero suo sit summe iustum et misericors; et summe vero debeatur firma assensio, summe bono fervens dilectio, summe iusto universalis subiectio, summe misericordi fiducialis invocatio; et gratia sit ordinativa mentis nostrae ad primi principii culturam debitam: hinc est, quod ipsa dirigit et regulat ad debita et meritoria exercitia in credendis, amandis, exsequendis et postulamus, secundum quod requirit summa veritas, bonitas, iustitia et misericordia in Trinitate beata. | Brv05c07n03 -|1434|- |
Because truth must be believed and greater truth must be believed more, and the greatest truth must be believed most, and the truth of the first principle is infinitely greater than all created truth and more brilliant than all the brilliance of our intellect, it follows that, for our intellect to be well ordered in what is to be believed, it must have more faith in the highest truth than in itself and it must reconcile itself with the worship of Christ and in this way not only believe what is in accord with reason but also what is beyond reason and contrary to sensual experience. If our intellect refuses to do this, it does not show the proper reverence due the greatest truth by preferring its own judgment to the dictates of eternal light because it cannot forego the swelling of pride and unworthy elation. | Quoniam igitur veritati est credendum, et maiori veritati magis credendum, et summae veritati per consequens summe credendum; et veritas primi principii in infinitum maior est omni veritate creata et luminosior omni lumine intellectus nostri: hinc est, quod ad hoc, quod intellectus noster recte sit ordinatus in credendis, necesse est, quod plus credat summae veritati quam sibi, et quod se redigat in obsequium Christi; ac per hoc, quod non solum i credat quae sunt secundum rationem, verum etiam quae sunt supra rationem et contra sensuum experientiam; quod si recusat, non exhibet summae veritati debitam reverentiam, dum iudicium industriae propriae praefert dictamini lucis aeternae; quod esse noti potest absque tumore superbiae et elationis improbandae. | Brv05c07n04 -|1435|- |
Again, because truth above reason or beyond reason is not evident or apparent truth but is more obscure and most difficult to believe, the demonstration of truth elevating the soul and the testimony of authority confirming the soul are necessary so that truth may be believed more firmly. The first is obtained through infused faith, the second through the authority of Scripture, and both of these come from the highest truth through Jesus Christ, who is Splendor and the Word, and through the Holy Spirit who manifests truth and teaches and makes one believe certainly. Thus it is that authority offers support to faith, and faith assents to authority. Because authority is found principally in Holy Scripture which has been compiled entirely through the Holy Spirit for the determination of catholic faith, true faith does not differ from the Scripture but confirms it in a genuine agreement. | Rursus, quia veritas supra rationem sive praeter rationem est veritas non visa nec apparens, sed magis occulta et ad credendum difficillima; ideo ad hoc, quod firmiter credatur, necessaria est illustratio veritatis animam elevans, necessaria est etiam testificatio auctoritatis animam firmans. Primum fit per fidem infusam, secundum per Scripturam authenticam, quarum utraque est a veritate summa per Iesum Christum, qui est Splendor et Verbum\l ", et per Spiritum sanctum, qui veritatem ostendit et docet et nihilominus credere facit. Hinc est, quod auctoritas praebet fulcimentum fidei, et fides assentit auctoritati. Et quia auctoritas principaliter residet in sacra Scriptura, quae per Spiritum sanctum est condita tota ad dirigendam fidem catholicam; hinc est, quod vera fides a Scriptura non dissonat, sed ei assentit assensione non ficta. | Brv05c07n05 -|1436|- |
Lastly, because the truth which we are directed to believe through faith and with which Holy Scripture concerns itself principally is not any kind of truth, but is divine truth, or such truth as is joined to nature—for in the investigation of such truth you dwell upon both the reward of the fatherland and the merit of this life—it follows that the articles of faith which are the foundations of faith look either to divinity or to humanity. And since divinity is to be considered as found in three persons, namely, the begetting Father, the begotten Son, and the Holy Spirit proceeding, and in a fourfold operation, namely, creation into being of nature, re-creation into being of grace, resuscitation in the reparation of life, and glorification in the attainment of glory, it follows that there are seven articles concerned with divinity. Similarly, because the humanity of Christ is to be considered as conceived by the Holy Spirit, born of the Virgin, suffering on the cross, descending into hell, rising from the dead, ascending into heaven, and coming for final judgment, it follows that there are seven articles dealing with His humanity. Thus in all there are fourteen articles after the manner of the seven stars and seven candlesticks of gold in the midst of which the Son of man continuously moves. | Postremo, quia veritas, ad quam credendam arctamur per fidem, et de qua sacra Scriptura agit principaliter, non est veritas quaecumque, sed veritas divina, vel ut est in natura propria, vel ut est in natura assumta -- nam in huius veritatis cognitione consistit et praemium patriae et meritum viae -- hinc est, quod articuli fidei, qui sunt fidei fundamenta, aut spectant ad Divinitatem, aut ad humanitatem. Et quoniam Divinitas habet considerari in tribus personis, scilicet Patre generante, Filio genito et Spiritu sancto procedente, et quadriformi operatione, scilicet creatione in esse naturae, recreatione in esse gratiae, resuscitatione in reparatione vitae et glorificatione in collatione gloriae; hinc est, quod articuli spectantes ad Divinitatem sunt septem. -- Similiter, quia Christi humanitas habet considerari ut concepta de Spiritu sancto, ut nata de Virgine, ut patiens in cruce, ut descendens ad infernum, ut resurgens a morte, ut ascendens in caelum, ut veniens ad iudicium finale; hinc est, quod septem sunt articuli humanitatis, et sic in universo quatuordecim, ad modum septem stellarum et septem candelabrorum aureorum, in quorum medio Filius hominis ambulabat. | Brv05c07n06 -|1437|- |
Because Christ is one with a human and divine nature and because the highest truth is one and it is the one, primary, highest, and sole reason for belief which does not change through time, hence despite all the above-mentioned articles there is only one faith, unchangeable in the present, past, and future, although that faith is more clear and explicit to those who come after Christ than to those who preceded His coming, just as the New Testament is clearer than the Old but in both the aforenamed articles are contained. | Quoniam ergo unus est Christus in divina natura et humana; et una tantum est veritas summa, quae est ratio credendi una, prima, summa et. sola, quae non mutatur per tempora: hinc est, quod de omnibus praedictis articulis una tantum est fides de eadem, non mutata tam in praesentibus quam in praeteritis quam in futuris, licet magis clara sit et explicita in eis qui Christum sequuntur, quam in eis qui praecesserunt eius adventum; sicut novum testamentum est clarius quam vetus, in quibus praedicti articuli continentur. | Brv05c07n07 -|1438|- |
And because the Holy Spirit has joined all these articles of faith contained in the solemn Scriptures into one through the twelve apostles as most trustworthy witnesses, the aforenamed articles have been collected into one Apostles' Creed. Therefore the articles can be called twelve because that is the number of the apostles who composed them, and each apostle has placed into the artifice of faith an article like a living stone, and the Holy Spirit correctly foreshadowed this—twelve men who took twelve stones from the bed of the river Jordan for the construction of an altar for the Lord. | Et quia Spiritus sanctus hos articulos fidei in Scripturarum profunditate contentos in unum compegit per duodecim Apostolos tanquam per testes firmissimos; hinc est, quod praedicti articuli in unum Symbolum Apostolorum collecti fuerunt. Et ideo secundum Apostolos componentes duodecim articuli dici possunt, quia quilibet Apostolus in aedificationem fidei posuit unum articulum quasi lapidem unum vivum; quod Spiritus sanctus recte praefiguravit in duodecim viris, qui duodecim lapides de Iordanis alveo extraxerunt ad altare dominicum construendum. | Brv05c07n08 -|1439|- |
2. What is to Be Loved | Brv05c08n00 -|1440|- | |
As to what is to be loved, this must be held: that, although all divine works are very good, yet four ought properly to be loved out of charity, namely, the eternal God, that which we are, our neighbor, and our body. In our love of these, an order and mode must be observed so that God be loved first and above all and because of Himself; second, that which we are under God and for God; third, our neighbor as ourselves; fourth, our body beneath us and beneath our neighbor as a less important good. For this purpose one infused virtue of love and a twofold command are given, and in this command is found the summation of the Law and of the Prophets, not only as regards the Old Testament but also as regards the New. | De diligemus autem haec tenenda sunt, quod licet omnia opera divina sint valde bona', quatuor tamen proprie sunt ex caritate diligenda, scilicet Deus aeternus, quod nos sumus, proximus noster et corpus nostrum. -- In quorum dilectione servandus est ordo et modus, ut Deus diligatur primo et super omnia et propter se; secundo, quod nos sumus sub Deo et pro Deo; tertio, proximus noster, sicut et nos; quarto, corpus nostrum infra nos et infra proximum tanquam bonum minus praecipuum. -- Ad hoc autem exsequendum datur unus caritatis habitus et duplex mandatum, in quo pendet universitas Legis et Prophetarum, non solum quantum ad vetus testamentum, verum etiam quantum ad novum. | Brv05c08n01 -|1441|- |
The reason for understanding the foresaid is this: The first principle by the very fact that it is first is the highest, and because it is the highest it is the greatest good, and because it is the greatest good it is supremely blessed and supremely beatific, and because it is supremely beatific it is supremely enjoyable, and because it is supremely enjoyable it must be supremely clung to through love and must be our final place of rest. Because a right and orderly love, called charity, hastens one mainly to that good which it enjoys and in which it rests, and it is itself our reason for loving, it follows that that love is especially loved as beatifying, and all other things are loved which through it are suitable for beatitude. Since our neighbor was born for beatitude just as we have been, and our body was born as beatifiable with our soul, only four things ought to be loved out of charity, namely, God and our neighbor, our soul and our body. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, hoc ipso quod primum , est summum; et hoc ipso quod summum, est summe bonum; et hoc ipso quod summe bonum, est summe beatum et summe beatificativum; et hoc ipso quod summe beatificativum, est ipso summe fruendum; et hoc ipso quod est eo summe fruendum, summe est ei inhaerendum per amorem et in eo quiescendum tanquam in fine. Quoniam ergo amor rectus et ordinatus, qui caritas appellatur, principaliter fertur in illud bonum, quo fruitur et in quo quiescit; et ipsum est ratio diligendi: hinc est, quod illud praecipue diligit tanquam beatificativum, et cetera per consequens, quae per illud idonea sunt beatificari. Quoniam igitur nobiscum ad beatitudinem natus est proximus pervenire; natum est etiam pervenire et corpus nostrum tanquam beatificabile cum spiritu: hinc est, quod quatuor tantum ex caritate diligenda esse dicuntur, scilicet Deus et proximus, spiritus noster et corpus nostrum. | Brv05c08n02 -|1442|- |
Again, because God is above us as the supreme good, our spirit within us as the intrinsic good, our neighbor next to us as the cognate good, and our body beneath us as the subjected good, this order must be observed in loving: God is loved first and above all things and because of Himself; second, our spirit after God but before every transitory good; third, our neighbor as ourself as a similar good; fourth, our body beneath us as the least good, and the body of our neighbor ought to be kept in the same class because each holds the rank of an inferior good with respect to our spirit. | Rursus, quoniam Deus est supra nos tanquam bonum supremum, spiritus noster intra nos tanquam I tonum intrinsecum, et proximus noster iuxta nos tanquam bonum cognatum, corpus vero nostrum infra nos tanquam bonum subiectum; hinc est, quod hic debet servari ordo in diligendo, ut primo Deus diligatur super omnia et propter se ipsum; secundo, spiritus noster sub Deo supra omne bonum caducum; tertio, proximus noster iuxta nos ad consimile bonum; quarta, corpus nostrum infra nos sicut bonum infimum; et in eodem gradu contineri debet corpus proximi, quia utrumque tenet rationem inferioris boni respectu spiritus nostri. | Brv05c08n03 -|1443|- |
Lastly, because love is an inclination of the mind and the origin of all mental affection and is easily turned toward oneself and with difficulty directed toward one's neighbor and with more difficulty raised to God, it follows that, although four things ought to be loved out of charity, yet only two commandments are given: the one which directs our love toward God, and the second which directs it toward our neighbor. | Postremo, quia amor est pondus mentis\l " et origo omnis affectionis mentalis, qui de facili reflectitur in se et difficulter tendit in proximum et difficilius elevatur in Deum; hinc est, quod licet quatuor sint diligenda ex caritate, duplex tamen datur mandatum: unum, quod dirigit in Deum, aliud, quod dirigit in proximum. | Brv05c08n04 -|1444|- |
And because precepts refer either to God or our neighbor, alike to the end and that intended for the end, all the commandments and the sum of all the Scriptures are stated in these two commandments. Charity itself is the root, form, and end of the virtues; joining all with the ultimate end and binding all together at once and in order. Hence charity is itself the weight of an ordered inclination and the bond of perfect conjunction preserving order in diverse things that ought to be loved, as regards what is loved and what is achieved, but possessing a unity in the infused virtue as regards the one end and the one primary delight which is the explanation for loving all other things which are born to be bound together through the band of love into one Christ in head and body, who contains in Himself the total of those to be saved. This unity is begun in this life but is consummated in eternal glory in accordance with the prayer of the Lord, "that they may be one as We also are one: I in them, and Thou in Me: that they may be made perfect in one." When this unity is achieved through the bond of love, God will be all things in all things with certain eternity and perfect peace, and all things will be united through love, ordered in communion, united in order, and indissolubly bound together in union. | -- Et quia omnia praecepta vel ad Deum referuntur, vel ad proximum, tanquam in finem, et in illud quod est ad finem ; hinc est, quod in his duobus mandatis clauditur collectio mandatorum et comprehensio omnium Scripturarum. Et caritas ipsa est radix, forma et finis virtutum, iungens omnes cum ultimo fine et ligans omnia ad invicem simul et ordinate; ideo ipsa est pondus inclinationis ordinatae et vinculum colligationis perfectae , ordinem quidem servans respectu diligendorum diversorum quantum ad affectum pariter et effectum, unitatem autem habens in habitu quantum ad unum finem et unum principale dilectum, quod est ratio diligendi respectu omnium aliorum, quae per amoris vinculum nata sunt colligari in unum Christum quantum ad caput et corpus, quod universitatem in se continet salvandorum. Quae unitas nunc inchoatur in via, sed consummatur in aeterna gloria, iuxta quod Dominus orat, ut sint unum, sicut et nos unum sumus; et ego in eis, et tu in me, ut sint consummati in unum; qua unitate consummata per vinculum caritatis, erit Deus omnia in omnibus aeternitate certa et pace perfecta, eruntque omnia per amorem communia communione ordinata et ordinatione connexa et connexione indissolubiliter alligata. | Brv05c08n05 -|1445|- |
3. Observing of Precepts and Counsels | Brv05c09n00 -|1446|- | |
As to the precepts of the divine law we must hold these truths: that in the Mosaic law there are judicial, figurative, and moral precepts, namely, the ten precepts of the decalogue written on two tables by the finger of God. The Gospel law tempers the judicial by elevating it, cancels the figurative by supplanting it, completes the moral by giving it direction. The Gospels give direction by instructive discussions, and by stimulating promises, and by perfecting counsels, such as the counsels of poverty, obedience, and chastity. Christ our Lord invites him who wishes to be perfect to follow these. | De praeceptis autem legis divinae hoc tenendum est, quod in lege Moysaica sunt praecepta iudicialia, figuralia et moralia, utpote decem praecepta decalogi in duabus tabulis conscripta digito Dei. -- Lex autem evangelica iudicialia temperat auferendo, figuralia evacuat adimplendo, moralia consummat adiiciendo. Adiicit autem documenta instruenda, promissa excitantia et consilia perficientia ; cuiusmodi sunt consilium paupertatis, consilium obedientiae et consilium castitatis, ad quae implenda invitat Christus Dominus noster eum qui vult esse perfectus. | Brv05c09n01 -|1447|- |
The reason for understanding the foresaid is this: Just as the first principle is the highest good in itself, so it has the highest justice in directing its own work and in reigning the universe. Because a man who is most just longs for justice not only for himself but for his neighbor, and justice consists in conforming oneself to the rules of law, hence divine justice should state and explain the rules of justice to man, not only by teaching through an explanation of the truth, but by giving precepts and making them obligatory through commanding the will. Since grace makes our will conform to the divine will, it is the part of grace to dispose us to obey and submit to those rules of justice according to the law divinely given. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, sicut est summe bonum in se ipso, sic est summe iustum in opere suo et in universi regimine disponendo. Quoniam ergo summe iusti est zelare iustitiam non tantum in se, verum etiam in altero; iustitia autem consistit in conformando se regulis iuris: hinc est, quod divinae iustitiae est regulas iustitiae homini imprimere et exprimere , non tantum dictando per modum veritatis erudientis, sed etiam praecipiendo et obligando per modum voluntatis imperantis. Et quoniam gratia facit voluntatem nostram divinae voluntati conformem, ipsius est disponere nos ad obtemperandum et subiacendum illis regulis iustitiae secundum dictamen legis divinitus datae. | Brv05c09n02 -|1448|- |
Again, since obedience to the divine commands occurs in two ways, namely, from fear of punishment or from love of justice, and the first is for the imperfect and the second for the perfect, God gave a twofold law to man: one of fear and one of love; one begetting servitude, the other bringing about our adoption as children of God. Because it is suitable that the fearful and the imperfect be frightened through judgments, guided through signs, and directed through precepts, the Mosaic law, which is the law of fear, contains the judicial, figurative, and moral. For the perfect and the loving there are suited the plain teaching of the Gospels, the generous promise of rewards, and the high perfection of the counsels. Thus it is that the Gospel law contains these three. Hence the Mosaic law is said to differ from the Gospel law because the former is the law of figure, the latter of truth; the former the law of punishment, the latter of grace; the former literal, the latter spiritual; the former destroying, the latter vivifying; the former of fear, the latter of love; the former of servitude, the latter of liberty; the former of burden, the latter of facility. | Rursus, quoniam divinis imperiis dupliciter obtemperare contingit, videlicet ex timore poenae, vel ex amore iustitiae; et primum est imperfectorum, secundum autem perfectorum; ideo Deus duplicem homini contulit legem: unam timoris, alteram amoris, unam in servitutem generantem et alteram in adoptionem filiorum Dei transferentem. Ac per hoc, quia timentibus et imperfectis competit, ut terreantur per iudicia et manuducantur per signa et dirigantur nihilominus per praecepta; hinc est, quod lex Moysaica, quae est lex timoris, continet iudicialia et figuralia et moralia. -- Perfectis autem et amantibus convenit aperta instructio documentorum, larga promissio praemiorum et alia perfectio consiliorum; hinc est, quod lex evangelica continet ista tria. Et ideo dicitur lex Moysaica differre ab evangelica, quia illa figurae, haec veritatis; illa lex poenae, haec gratiae; illa litteralis, ista spiritualis; illa occidens, ista vivificans\l "; illa timoris, ista amoris; illa servitutis, ista libertatis; illa oneris et ista facilitatis. | Brv05c09n03 -|1449|- |
Lastly, because the rules adapted to the necessity of justice are contained in the divine precepts, and justice is "to render to everyone his due," there must be moral precepts which bring us in line with God, and others which bring us in line with our neighbor according to the twofold precept of charity which the Holy Spirit has chosen to put into everyone's bosom through the mystery of the two tablets, said to have been written by the finger of God. Because God is triune, namely, Father, Son, and Holy Spirit, whose majesty deserves to be adored, whose truth ought to be acknowledged, and whose love deserves to be accepted, in accord with the irascible, rational, and concupiscible power, in deed, woid, and heart, hence there is a threefold commandment on the first tablet, corresponding to the three aforementioned, namely, submissive adoration, truthful oath-taking, and sacred observance of the Sabbath. | Postremo, quoniam regulae spectantes ad iustitiae necessitatem continentur in divinis praeceptis; et iustitiae est « ius suum unicuique reddere»: necesse est, quod praecepta moralia quaedam sint, quae ordinant nos ad Deum; quaedam ad proximum secundum duplex caritatis praeceptum; quod Spiritus sanctus voluit insinuare per duarum mysterium tabularum, et ideo digito Dei scriptae dicuntur. -- Et quia Deus est trinus, Pater scilicet et Filius et Spiritus sanctus, cui competit summa maiestas adoranda, veritas profitenda et caritas acceptanda, secundum vim irascibilem, rationalem et concupiscibilem , per actum operis, oris et cordis: ideo triplex est mandatum primae tabulae, correspondens tribus praemissis, scilicet adorationis subiectivae, iurationis veridicae et sabbatizationis sacratae. | Brv05c09n04 -|1450|- |
Because our neighbor is an image of the Trinity and piety is due him in proportion as he bears the image of the Father, truth in proportion as he bears the image of the Son, and kindness in proportion as he bears the image of the Spirit, there are seven commandments on the second tablet. In regard to piety there are two: one which orders piety, namely, honoring one's father, the other which forbids impiety, namely, forbidding murder. In regard to veracity, which exists mainly in the word, one commandment is given, namely, forbidding lying. In regard to kindness, which is opposed by avarice and concupiscence, both of which can exist in deed or in the heart, four commandments are given, namely, thou shalt not commit adultery, thou shalt not covet thy neighbor's wife, thou shalt not steal, and thou shalt not fcovet thy neighbor's goods. These have to be arranged according to their greater or lesser wickedness as they impair justice. Thus the rules adapted to the necessity of justice ought to be contained in ten commandments. | Quia vero proximus est imago Trinitatis, et ei, in quantum praefert imaginem Patris, debetur pietas; in quantum praefert imaginem Filii, debetur veracitas, in quantum praefert imaginem Spiritus sancti, debetur benignitas: hinc est, quod septem sunt mandata, quae ad secundam tabulam spectant. Nam penes pietatem sunt duo: unum, quod pietatem mandat, scilicet de patre honorando; alterum, quod impietatem vetat, scilicet de non occidendo. Penes veracitatem, quae principaliter consistit in verbo, accipitur unum, scilicet de falso testimonio non ferendo. Penes benignitatem, cui opponitur cupiditas et concupiscentia, quarum utraque potest esse in opere, vel in corde, accipiuntur quatuor, scilicet non moechaberis, non concupisces uxorem, non furtum facies, et non concupisces rem alienam*. Et habent haec ordinari secundum maiora vel minora nocumenta, per quae infringi potest iustitia. Et sic regulae spectantes ad iustitiae necessitatem debent contineri in decem praeceptis. | Brv05c09n05 -|1451|- |
Because justice reaches perfection when man separates himself completely from evil both from sin and from its cause, and all evil springs from a threefold root, namely, concupiscence of the flesh, concupiscence of the eyes, and the pride of life; hence there are three evangelical counsels which separate us completely from the above-mentioned threefold root. They are counsels because, as they constitute a perfect separation from evil, not only do they separate us from illicit acts but also from licit and allowed acts which can be an occasion of evil. Hence not only do they contain the minimum of justice but also abundant justice to satisfy the demands of perfection of the Gospel law and the arousing of perfecting grace. | Quoniam autem iustitia ad perfectionem pervenit, dum perfecte se elongat a malo et quantum ad culpam et quantum ad causam; et omne malum oritur ex triplici radice, scilicet concupiscentiae carnis, concupiscentiae oculorum et superbiae vitae : hinc est, quod tria sunt consilia evangelica, perfecte nos elongant a triplici radice praedicta. Quae ideo sunt consilia, quia, ut perfecte faciant recedere a malo, non solum separant ab illicitis, verum etiam a licitis et concessis, quae possunt esse occasio mali; ac per hoc non solum iustitiam continent sufficientem, verum etiam abundantem, secundum quod competit perfectioni evangelicae legis et exercitationi gratiae perficientis. | Brv05c09n06 -|1452|- |
4. Petition and Prayer | Brv05c10n00 -|1453|- | |
On the subject of the petitions of the Lord's Prayer, we must hold that, although God is most liberal and more prepared to give than we are to receive, yet He wishes to receive prayers from us so that He may have occasion to increase the gifts of grace ot the Holy Spirit. He wishes to receive not only mental prayer, which is "the raising of the mind to God," but also verbal prayer, which is the "petition for the things that are fitting from God." He wishes prayers not only from us but through the saints, who are helpers divinely given to us so that we may be able to petition through the saints for what we are less worthy to petition ourselves. Because we do not know what we shouid pray and lest we wander aimlessly, He has given us the form in a prayer which He composed. The sum total of what we should petition is included in the seven petitions of this prayer. | De petitionibus autem orationis dominicae hoc tenendum est, quod licet Deus sit liberalissimus et promptior ad dandum quam nos ad accipiendum; vult tamen orari a nobis, ut occasionem habeat largiendi dona gratiae Spiritus sancti. -- Vult autem orari non solum oratione mentali, quae est, «ascensus intellectus in Deum », verum etiam vocali, quae est « petitio decentium a Deo», non solum per nos ipsos, verum etiam per Sanctos tanquam per coadiutores nobis divinitus datos, ut quod minus digni sumus impetrare per nos impetrare valeamus per Sanctos. -- Et quia, quid oremus, secundum quod oportet, nescimus, ne vagaremur incerti, formam nobis tradidit in oratione, quam composuit; in qua sub septenario petitionum numero universitas comprehenditur petendorum. | Brv05c10n01 -|1454|- |
The reason for understanding the foresaid is this: Just as the first principle is the highest truth and good in itself, so He is merciful and just in His deeds. And because the first principle is most merciful, He must freely mitigate human misery through the infusion of His grace. But because He is at the same time just, He does not give a perfect gift except to one who wishes it, He does not give grace except to him who is thankful, He does not offer mercy except to him who knows misery, so that man's freedom of choice may be saved and that the excellence of the gift may not assume trifling value and that the respect for the divine honor may persist unimpaired. Because the petitioner must solicit divine aid, allege his own weakness, and give thanks for the benefit freely given, prayer disposes one for the reception of divine gifts, and God wishes to be prayed to so that He may increase His dispensation of gifts. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, sicut est summe verum et bonum in se ipso, sic misericors et iustum in opere suo. Et quoniam misericordissimum est, ideo intentissimo condescendit humanae miseriae per infusionem gratiae suae. Quia vero simul cum hoc iustum est, ideo donum perfectum non dat nisi desideranti , non dat gratiam nisi regratianti, non impendit misericordiam nisi miseriam cognoscenti, ut salva sit libertas arbitrii, et non vilescat nobilitas doni, et integer perseveret cultus honoris divini. Quoniam ergo orantis est divinum affectare subsidium, proprium allegare defectum et gratias agere propter beneficium gratis datum; hinc est, quod oratio disponit ad susceptionem divinorum charismatum, et Deus orari vult ad hoc, ut munera largiatur. | Brv05c10n02 -|1455|- |
Again, because our affection must be earnest, our meditation concentrated on one thing, and our hope certain and firm in order for our desire to rise effectively for divine gifts and because our heart is frequently lukewarm, frequently spread over many things, even frequently timid because of the remorse of sin, and does not dare of itself to be seen before die divine countenance, the Lord wished us not only to pray mentally but also to pray verbally to arouse our affection through words. He also wished us to petition through the saints, and the saints in behalf of us to give confidence to the timid so that those who do not dare or are not able to pray by themselves may succeed through suitable petitioners. In this way humility will be conserved in those praying, dignity manifested in the intercessions of the saints, and love and unity shown in all the members of Christ, by which all things which are inferior may confidently seek the superior, and the superior may freely put themselves at the disposal of the inferior. | Rursus, quia ad hoc, ut desiderium efficaciter sursum tendat ad impetrandum dona divina, necesse est, quod affectio nostra sit fervida, et cogitatio in unum collecta, et exspectatio nostra sit certa et firma; et quia cor nostrum frequenter est tepidum, frequenter dispersum, frequenter etiam pavidum propter peccati remorsum nec audens per se ipsum comparere ante divinum conspectum: hinc est, quod Dominus voluit, nos non tantum orare mentaliter , verum etiam vocaliter ad nostri affectus excitationem per verba et ad recollectionem cogitationum per sensum verborum-- Voluit etiam, nos orare per Sanctos, et Sanctos pro nobis, ad dandam fiduciam pavidis, ut qui non audent, vel non possunt impetrare per se per idoneos impetratores obtineant; ac per hoc in orantibus humilitas conservetur, in Sanctis intercedentibus dignitas declaretur, in omnibus Christi membris caritas et unitas ostendatur, qua quae inferiora sunt ad superiora fiducialiter recurrant, et superiora inferioribus liberaliter condescendat. | Brv05c10n03 -|1456|- |
Lastly, because a just and merciful God ought not to listen except to those prayers directed to His honor and to our salvation, and such are prayers which have reference to the reward of the fatherland and the needs of this life, and of the former there are three, of the latter four, hence the petitions of the Lord's Prayer which teach us what we should usefully petition are seven. Those petitions referring to divine honor and the reward of the fatherland are three, namely, understanding of truth, reverence for sovereignty, and harmony of will, or in other words: () the vision of the greatest truth which only the pure and the holy see and which we seek when we say, "Hallowed be Thy name," that is, that knowledge of Thy name may be given to the perfect, pious, and pure; () the exertion of the greatest effort which makes kings and through which we attain the kingdom, and this we seek when we say, "Thy kingdom come"; and () the achievement of the highest good which is only for those who have brought their wills into conformity with the divine will, and this we seek when we say, "Thy will be done on earth as it is in heaven." Then follow the petitions which refer to our journey in this life, and they are directed either to the gaining of helpful good or the removal of harmful evil. The gaining of helpful good is sought in the daily or supersubstantial bread in which we seek whatever is necessary for the conservation of the present life either for soul or for body. The removal of harmful evil is sought in the three final petitions because all evil clings to us in the past, present, and future, or in other words, we retain traces of the commission of evil, of the battle with evil, or of the punishment for evil. The petitioner seeks the removal of the first in the forgiveness of trespasses, of the second in victory over temptations, and of the third and last in the delivery from the oppression of evil. Thus there are in all seven petitions which seek all that we should ask. This sufficiently demonstrates that the group of seven petitions corresponds to the group of seven divine graces and gifts of a sevenfold grace. | Postremo, quia Deus iustus et misericors exaudire non debet nisi in his quae spectant ad suum honorem et ad nostram salutem; huiusmodi autem sunt, quae spectant ad praemium patriae et ad viaticum viae, et prima sunt tria, sequentia quatuor: hinc est, quod petitiones orationis dominicae, quae docent, quid petere utiliter debeamus, sunt septem\l ". -- Quae enim spectant ad divinum honorem et praemium patriae sunt tria, scilicet intelligentia veritatis, reverentia maiestatis et concordia voluntatis, seu per alia verba, vel est visio summi veri, quod non videtur nisi a mundis et sanctis, et hoc petitur, cum dicitur: Sanctificetur nomen tuum, idest, tui nominis notitia perfectis, sanctis et mundis donetur ; vel est tentio summi ardui, quae reges facit, et per quam regnum habetur, et hoc petitur, cum dicitur: Adveniat regnum tuum; vel est fruitio summi boni, quae non datur nisi his qui voluntates suas habent divinae voluntati conformes, et hoc petitur, cum dicitur: Fiat voluntas tua, sicut in caelo et in terra. -- Quae autem spectant ad transitum viae aut respiciunt collationem boni conferentis, aut amotionem mali nocentis. Collatio autem boni conferentis petitur in pane quotidiano sive supersubstantiali , in quo petitur quidquid necessarium est ad conservationem vitae praesentis sive secundum spiritum, sive secundum corpus. Amotio autem mali nocenlis petitur in tribus petitionibus ultimis; quia omne malum aut tenet rationem praeteriti, aut fur turi, aut praesentis; vel aliter, aut tenet rationem mali culpae, aut pugnae, aut poenae. Primum petitur amoveri in dimissione debitorum; secundum, in victoria tentationum; tertium et ultimum, in liberatione ab oppressione malorum. -- Et sic septem in universo sunt petitiones, in quibus universaliter\l "petitur quidquid petendum est; et hoc quidem satis recte, ut septenarius petitionum respondeat septenario divinorum charismatum et donorum gratiae septiformis. | Brv05c10n04 -|1457|- |
Therefore we should note that Holy Scripture offers us for our consideration the sevenfold set of sevenfolds, namely, the capital sins, the sacraments, the virtues, the gifts, the beatitudes, the petitions, and the dowries of glory, three spiritual and four corporeal, as will be seen later. Holy Scripture describes first, the group of seven sins from which we must withdraw; secondly, the group of seven sacraments through which we must advance; lastly, the group of seven dowries for which we must seek; next to the last, the group of seven petitions with which we must seek; and the groups of seven virtues, gifts, and beatitudes, a threefold intermediate through which we ought to advance. Thus praising the name of the Lord and praying seven times a day, we may implore the sevenfold grace of the virtues, gifts, and beatitudes by which grace we shall conquer in the sevenfold battle with the capital sins and proceed to the sevenfold crown of glorious dowries with the aid of the sevenfold remedy of the sacraments divinely designed for the reparation of the human race. | Propter quod notandum, quod septiformem septenarium proponit nobis sacra Scriptura considerandum, scilicet vitiorum capitalium, Sacramentorum, virtutum, donorum, beatitudinum, petitionum et dolum gloriosarum, trium spiritualium et quatuor corporalium, ut apparebit inferius: septenarium vitiorum tanquam primum, a quo debemus recedere; septenarium Sacramentorum secundum , per quem debemus incedere; septenarium dotum ultimum, quem debemus appetere; septenarium petitionum penultimum, quo debemus petere; septenarium autem virtutum, donorum et beatitudinum triplicem intermedium, per quem debemus transire; ut sic, septies in die laudantes nomen Domini et orantes, impetremus gratiam septiformem virtutum, donorum et beatitudinum, qua vincamus septiformem pugnam vitiorum capitalium et perveniamus ad septiformem coronam dotum gloriosarum, adiuvante nihilominus septiformi medicina Sacramentorum divinitus ad reparationem humani generis statutorum. | Brv05c10n05 -|1458|- |
IX. Sacramental Remedy | Brv06c00n00 -|1459|- | |
A. Origin | Brv06c01n00 -|1460|- | |
After the treatise on the Trinity of God, the creation of the universe, the corruption of sin, the incarnation of the Word, and the grace of the Holy Spirit, we must now, in the sixth place, consider the sacramental remedy. In this treatment seven things must be considered: the origin of the sacraments, their variety, distinction, institution, dispensation, repetition, and especially the integrity of each. | Postquam actum est de Trinitate Dei, de creatura mundi, de corruptela peccati, de incarnatione Verbi et gratia Spiritus sancti; iam nunc sexto agendum est de medicina sacramentali. Circa quam consideranda sunt septem. Agendum est enim de Sacramentorum origine, variatione, distinctione, institutione, dispensatione, iteratione et uniuscuiusque integritate. | Brv06c01n01 -|1461|- |
As to the origin of the sacraments, we must hold that they are sensible signs divinely instituted as remedies, in which "under the covering of sensible things a divine power secretly operates," so that "they represent by similitude, signify by their institution, and confer a certain spiritual grace by sanc- tification" through which the soul is cured from the infirmities of vices. They are chiefly designed with this as their ultimate end. They also promote humility, instruction, and virtuous deeds as their secondary end. | De origine igitur Sacramentorum hoc tenendum est, quod Sacramenta sunt signa sensibilia, divinitus instituta tanquam medicamenta, in quibus «sub tegumento rerum sensibilium divina virtus secretius operatur\l "»; ita quod ipsa « ex similitudine repraesentant, ex institutione significant, ex sanctificatione conferunt aliquam spiritualem gratiam », per quam anima curatur ab infirmitatibus vitiorum, et ad hoc principaliter ordinantur tanquam ad finem ultimum; valent tamen ad humiliationem, eruditionem et exercitationem sicut ad finem, qui est sub fine. | Brv06c01n02 -|1462|- |
The reason for understanding the foresaid is this: Because the reparative principle, which is Christ crucified, namely, the incarnate Word, who takes care of all things most wisely, is divine and cures most mercifully because He is divinely incarnate, He ought to repare and heal the ailing human race in a manner suitable to the one ailing, the sickness, the occasion of his becoming sick, and the cure of the sickness itself. That physician is the incarnate Word, the invisible God in visible nature. Ailing man is not spirit alone or flesh alone, but spirit in mortal flesh. The sickness is original sin which through ignorance poisons the mind and through concupiscence the flesh. Although the origin of this fault is principally in the consent of the reason, yet it has its occasion in the senses of the flesh. In order that the remedy may correspond to all the above-mentioned, not only must it be spiritual, but it must possess something in the way of a sensible sign, so that, as sensible signs were the occasion of the fall of the soul, so they may be the occasion of its resurrection. Because sensible signs considered in themselves do not possess an efficacious tendency toward grace although they bear a remote representation of grace in their own nature, the signs should be instituted for signification and blessed for sanctification by the Author of grace that thus they may represent by a natural similitude, signify by the institution associated with them, sanctify by superadded blessing, and prepare for grace which heals and cures our soul. | Ratio autem ad intelligentiam praedictorum haec est: quia principium reparativum, quod est Christus crucifixus, Verbum scilicet incarnatum, quod sapientissime dispensat omnia, quia divinum, et clementissime curat, quia divinitus incarnatum; sic debet reparare et sanare genus humanum aegrotum, secundum quod competit ipsi aegrotanti, aegritudini et occasioni aegrotavit et ipsius aegritudinis curationi. Ipse autem medicus est Verbum incarnatum, Deus scilicet invisibilis in natura visibili. Homo aegrotans est non tantum spiritus nec tantum caro, sed spiritus in carne mortali. Morbus autem est originalis culpa, quae per ignorantiam iniicit mentem et per concupiscentiam inficit carnem. Origo autem huius culpae, licet principaliter fuerit ex consensu rationis, occasionem tamen sumsit a sensibus carnis. -- Ad hoc ergo, quod medicina correspondens esset omnibus supradictis, oportuit, quod non tantum esset spiritualis, verum etiam aliquid haberet de sensibilibus signis, ut, sicut haec sensibilia fuerunt animae occasio labendi, ita essent ei occasio resurgendi. Quoniam ergo signa sensibilia, quantum est de se, non habent efficacem ordinationem ad gratiam, licet habeant longinquam repraesentationem de sui natura; hinc est, quod oportuit, quod ab auctore gratiae instituerentur ad significandum et benedicerentur ad sanctificandum; ut sic essent ex naturali similitudine repraesentantia, ex adiuncta institutione significantia, ex superaddita' benedictione sanctificantia et ad gratiam praeparantia, per quam sanetur et curetur anima nostra. | Brv06c01n03 -|1463|- |
Again, because curative grace is not given to the proud, to the unbelieving, and to the disdainful, the sensible signs ought to be given divinely not only to sanctify and confer grace and through this process heal, but also to instruct through their signification, to humble by their reception, and to lead to virtue by their diversity. And this so that when the tendency to slip has been removed from the concupiscible through practice, when ignorance has been removed from the rational through instruction, and when pride has been removed from the irascible through humility, the whole soul may become susceptible of cure by the grace of the Holy Spirit which reforms us in respect to these three powers to the image of the Trinity and of Christ. | Rursus, quoniam gratia curativa non datur elatis, incredulis et fastidiosis; ideo oportuit, haec signa sensibilia divinitus dari, quae non solum sanctificarent et gratiam conferrent ac per hoc sanarent, verum etiam significatione erudiret et susceptione humiliaret et divers locatione exercitarent; ut sic, per exercitationem exclusa accidia a concupiscibili, per eruditionem exclusa ignorantia a rationali, per humiliationem exclusa superbia ab irascibili, tota anima curabilis fieret a gratia Spiritus sancti, quae reformat nos secundum has tres potentias ad imaginem Trinitatis et Christi. | Brv06c01n04 -|1464|- |
Lastly, because through such sensible signs the divinely instituted grace of the Holy Spirit is received and is discovered in them by those to whom they are presented, the sacraments are called the vessel of grace and the cause of grace. This is so not because grace is contained substantially in them or effected causally by them, since it can be made to reside in the soul alone and can be infused by God alone, but because in them and through them the grace for our cure ought to be infused by the great physician, Christ, by divine decree, "although God does not bind His power in the sacraments" (Peter Lombard, Quattuor libri sententiarum, IV, 1, 5). | Postremo, quoniam per huiusmodi signa sensibilia, divinitus instituta gratia Spiritus sancti suscipitur et in eis ab accedentibus invenitur; hinc est, quod huiusmodi Sacramenta dicuntur gratiae vasa\l "et causa, non quia gratia in eis substantialiter contineatur nec causaliter efficiatur, cum in sola anima habeat collocari et a solo Deo habeat infundi; sed quia in illis et per illa gratiam curationis a summo medico Christo ex divino decreto oporteat hauriri, « licet Deus non alligaverit suam potentiam Sacramentis». | Brv06c01n05 -|1465|- |
From what has been said above it is apparent not only what the origin of the sacraments is but what their use is and what their results are. Their origin is Christ the Lord; their use is their practice, their instruction, and their humiliation; and their result is the cure and salvation of men. It is also clear that the efficient cause of the sacraments is their divine institution, that their material cause is their representation by a sensible sign, that their formal cause is sanctifying grace, and that their final cause is the cure of man. Because "a name comes from the form and from the end," they are called sacraments, as it were, sanctifying remedies. Through them the soul is led from the baseness of sin back to perfect sancti- fication. Therefore, although the sacraments are corporeal and sensible, they are venerated as sacred because they signify sacred mysteries, prepare for sacred gifts, are given by the most sacred God, are divinely consecrated by a sacred institution and blessing, and are dedicated to the most sacred worship of God in His sacred Church. Thus they deservedly ought to be called sacraments. | Ex praemissis igitur apparet non solum, quis sit Sacramentorum ortus, verum etiam, quis usus, ei quis fructus. Nam ortus eorum est Christus Dominus; usus autem est actus exercitativus, eruditivus et humiliativus; fructus vero est hominum cura et salus. -- Patet etiam, quae sit causa efficiens, quia divina institutio; quae materialis, quia signi sensibilis repraesentatio; quae formalis, quia gratuita sanctificatio; (piae filialis, quia hominum medicinalis curatio. Et quia « denominatio lit a forma et a fine\l "»; hinc est, quod dicuntur Sacramenta, quasi medicamenta sanctificantia. Per haec enim anima a foeditate vitiorum reducitur ad sanctificationem perfectam. -- Et ideo, licet sint corporalia et sensibilia, sunt tamen veneranda tanquam sancta, quia sacra significant mysteria, ad sacra praeparant charismata, a sacratissimo Deo data, sacra institutione et benedictione divinitus consecrata, ad cultum sacratissimum Dei in sacra Ecclesia constituta, ita ut merito dici debeant Sacramenta. | Brv06c01n06 -|1466|- |
B. Variety | Brv06c02n00 -|1467|- | |
As to the variety of the sacraments we must hold that the sacraments were instituted from the very beginning for the cure of man and always are concurrent with the sickness of man and will continue to the end of the world. Some sacraments existed in the law of nature, some under the written law, others under grace. In all these types those which came later are more evident in their meaning and more worthy in their effect as to grace. In the law of nature there were oblations, sacrifices, and tithes. In the written law, however, circumcision was introduced, atonement was added, and many kinds of offerings, tithes, and sacrifices were introduced. In the new law, moreover, "sacraments fewer in number, more potent in usefulness and more efficacious in virtue were established," and they are more worthy of pre-eminence. In them lies the fulfillment and at the same time the voiding of all the sacraments above mentioned. | De variatione autem Sacramentorum hoc tenendum est, quod Sacramenta ab initio ad curationem hominis instituta sunt et semper cum morbo hominis cucurrerunt et usque in finem saeculi perdurabunt; sed alia fuerunt in lege naturae, alia sub lege scripta, alia sub gratia. Et in his omnibus illa quae posteriora sunt, significatione sunt evidentiora et effectu gratiae digniora. -- In lege enim naturae fuerunt oblationes, sacrificia et decimationes. In lege autem scripta introducta est circumcisio, superaddita est expiatio, et superadiecta est oblationum, decimationum et sacrificiorum multiformis distinctio. -- In lege autem nova « statuta sunt Sacramenta numero pauciora , utilitate potiora, virtute efficaciora\l "» et praeeminentia digniora; in quibus est impletio simul et evacuatio Sacramentorum omnium praedictorum. | Brv06c02n01 -|1468|- |
The reason for understanding the foresaid is this: The incarnate Word, who is the principle of our reparation and the fount and origin of the sacraments, since He is most merciful and most wise, does not, in so far as He is most clement, permit the sickness of sin to continue without the remedy of a sacrament; and in so far as He is most wise, He has, according to the dictates of His immutable wisdom which governs all things in a most orderly way, devised remedies which are different and vary according to the corresponding changes of time. Because "from the beginning, with the advance of time and with the advent of the Savior drawing closer and closer, the effect of salvation increased more and more and the understanding of truth likewise, it was fitting both that the signs of salvation themselves should be varied, some succeeding others as the times changed so that the effect of divine grace in salvation should increase, and that the meaning of the visible signs should at the same time become more evident." Therefore, "first through oblation and afterwards through circumcision and lastly through the baptismal cleansing, the sacrament of expiation and sanctificatum was instituted, because the form and likeness of that cleansing is found in the oblation in a hidden way, in the circumcision it is expressed more clearly, and through baptism it is shown more manifestly." Hence "these sacraments of the early time," as Hugh says, "were like a shadow of truth, in the intermediate time like a figure or image of truth, and those in the last time, namely, in the time of grace, are as the body of truth" because within them they contain truth and curing grace which they offer and they presently confer what they promise. | Ratio autem ad intelligentiam praedictorum haec est: quia Verbum incarnatum, quod est reparationis nostrae principium et fons et origo Sacramentorum, cum sit eminentissimum et sapientissimum; eo quod clementissimum est, non permisit, quod curreret morbus peccati sine remedio Sacramenti; eo vero, quod sapientissimum est, ideo iuxta dictamen suae immutabilis sapientiae cuncta ordinatissime gubernantis diversa adhibuit medicamenta et varia, secundum mutationem variam temporum diversorum. Quoniam ergo «ab initio, procurante tempore, et adventu Salvatoris magis ac magis appropinquante, semper magis ac magis effectus salutis crevit et cognitio veritatis; congruum fuit, et ipsa signa salutis per successionem temporum alia post alia variari, ut effectos gratiae divinae in salutem cresceret, simulque et ipsa significatio in ipsis signis visibilibus evidentior appareret\l "». Et ideo « primum per oblationem et postea per circumcisionem, ad ultimum per baptismalem ablutionem expiationis et iustificationis Sacramentum formari institutum est; quia eiusdem mundationis forma et similitudo in oblatione quidem occulte invenitur, in circumcisione vero evidentius exprimitur, per baptismum autem manifestius declaratur». Et hinc est, quod «illa primi temporis Sacramenta, sicut dicit Hugo*, fuerunt sicut veritatis umbra, medii temporis sicut figura seu imago, postremi, scilicet gratiae, sicut corpus», quia intra se veritatem et gratiam cultricem continent, quam praesentant, et praesentialiter conferunt quod promittunt. | Brv06c02n02 -|1469|- |
Again, because the presence of truth and grace which is clear in the law of grace could not be expressed in one sign as was fitting by reason of an excellence, multiformity in operation and power, it follows that in every age and law many sacraments were given to elicit that truth and grace but especially in the time of the law of figure, whose function it was to represent in figure, many varied signs existed and by their variety they expressed in a multiform way the grace of Christ and commended it more excellently and by commending it in a multiple way nourished the little ones and practiced the imperfect and by weighing down the hardened broke down their resistance and accustomed them to the yoke of grace and in a certain way softened them. | Rursus, quoniam praesentia veritatis et gratiae\l ", quae in lege gratiae exhibetur, ratione suae excellentiae et multiformi latis in opere et virtute per unum signum exprimi non poterat, ut decebat; hinc est, quod in omni tempore et lege plura fuerunt Sacramenta data ad illam veritatem et gratiam exprimendam; sed praecipue in tempore legis figurae, cuius est figurare, multa signa et varia praecesserunt, quae sua varietate Christi gratiam multipliciter exprimerent et excellentius commendarent, et multipliciter commendando nutrirent parvulos, exercerent imperfectos \l " et duros onerando frangerent et ad iugum gratiae donarent et quodam modo emolliant. | Brv06c02n03 -|1470|- |
Lastly, because by the coming of truth the shadow ceases and the foreshadowing figure attains its intended end, its use and activity ought thereupon to cease; hence by the coming of grace the old sacraments and signs are likewise fulfilled and cease, since signs prognosticated and, as it were, foretold what was far away, and the new sacraments were instituted as demonstrative of the present grace and as a kind of remembrance of the passion of our Lord who is the fountain and origin of curative grace either in us or in those who preceded the coming of Christ: in those who preceded as a promised reward, in those who follow as an achieved reward. Because grace is not owing for a promised reward unless the reward is achieved, and grace is owing more abundantly in the case of achieved reward than in the promised one, it follows that the passion of Christ more immediately sanctifies the sacraments of the time of the new law and grace resides in them more fully. For that reason the old sacraments prepared for and led to the new as a path leads to its end, as the sign leads to what it signifies, as the figure leads to truth, and as the imperfect leads to and prepares for the perfect. | Postremo, quoniam, veritate superveniente, cessat umbra, et figura praenuntians sortitur finem intentum, quo habito, cessare debet eius usus et actus; hinc est, quod gratia superveniente, vetera Sacramenta et signa impleta sunt pariter et sublata, quia signa erant prognostica futurorum et quasi praenuntiandi de longinquo\l "; et nova nihilominus instituta tanquam demonstrativa praesentis gratiae et rememorativa quodam modo passionis dominicae, quae fons est et origo gratiae curati vae sive in nobis, sive in his qui praecesserunt Christi adventum; sed in his qui praecesserunt, tanquam pretium promissum, in his qui sequuntur, tanquam pretium persolutum. Et quoniam non debetur gratia promissioni pretii nisi ratione persolutionis; et abundantior debetur persoluto pretio quam promisso: hinc est, quod passio Christi immediatius sanctificat Sacramenta temporis legis novae et pleniori gratia in eis redundat. Propter quod illa praeparaverunt et perduxerunt ad haec, sicut via ad terminum, sicut signum ad signatum, sicut figura ad veritatem, et sicut imperfectum reducit et praeparat ad perfectum. | Brv06c02n04 -|1471|- |
C. Number and Distinction | Brv06c03n00 -|1472|- | |
As to the distinction and number of sacraments under the new law, this must be held: They are seven in number, corresponding to the sevenfold form of grace, which through the seven periods of time leads us back to the principle, rest, and circle of eternity, as it also leads to the eighth age of universal resurrection. Baptism is the door opening the way to these sacraments; then follow confirmation, Holy Eucharist, penance, extreme unction, holy orders, and matrimony. Although matrimony is placed last because of the sickness of concupiscence joined with it, nevertheless it was introduced in Paradise before all the others, even before sin. | De distinctione autem et numero Sacramentorum novae legis hoc tenendum est, quod ipsa sunt septem secundum correspondentiam ad gratiam septiformem , quae per septenarium temporis nos reducit ad principium, quietem et circulum aeternitatis, sicut ad octavam resurrectionis universalis\l ". -- Horum vero Sacramentorum ianua est baptismus, deinde confirmatio, eucharistia, poenitentia, unctio extrema, ordo et matrimonium, quod licet ultimo collocetur propter morbum concupiscentiae annexum, ipsum tamen fuit ante omnia introductum in paradiso etiam ante peccatum. | Brv06c03n01 -|1473|- |
The reason for understanding the foresaid is this: Our principle of reparation, Christ, the Lord, the incarnate Word, since He is the power and wisdom of God and our mercy, ought to institute the sacraments in the law of grace so powerfully, so wisely, so mercifully, and so fittingly that absolutely nothing should be wanting for our cure as regards what belongs to our present state of life. These three are necessary for the perfect cure of sickness: the removal of sickness, the infusion of health, and the conservation of the infused health. As to the first, because a perfect and complete removal of sickness is required for a perfect cure and because sickness is sevenfold (threefold as regards fault, namely, original, mortal, and venial fault, and fourfold as regards the result of fault, namely, ignorance, malice, weakness, and concupiscence), and "that which cures the heel does not cure the eye," as Jerome says, it is proper that this group of seven remedies be directed to more fully removing the sevenfold sickness, namely, baptism against original fault, penance against mortal fault, extreme unction against venial fault, holy orders against ignorance, the Eucharist against malice, confirmation against weakness, and matrimony against the concupiscence it tempers and excuses. | Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Christus Dominus, Verbum incarnatum, cum sit Dei virtus et sapientia\l " et misericordia nostra; sic potenter, sic sapienter, sic clementer, sic decenter sua debet instituere Sacramenta in lege gratiae, ut nihil prorsus desit curationi nostrae, quantum competit statui praesentis vitae. Ad perfectam autem curationem aegritudinis concurrunt haec tria, scilicet expulsio aegritudinis, introductio sanitatis et conservallo introductae salutis. -- Primum igitur, quoniam ad perfectam curationem perfecta et universalis re* qui r itur morbi expulsio; et morbus est septiformis, triplex culpabilis, scilicet culpa originalis, mortalis et venialis; et quadruplex poenalis, scilicet ignorantia, malitia, infirmitas et concupiscentia; et « non sanat oculum quod sanat calcaneum », sicut dicit Hieronymus: hinc est, quod oportuit, adhiberi contra haec septenarium medicamentorum ad hunc septiformem morbum plenius expellendum, scilicet contra originalem baptismum, contra mortalem poenitentiam, contra venialem unctionem extremam, contra ignorantiam ordinem, contra malitiam eucharisstiam, contra infirmitatem confirmationem, et contra concupiscentiam matrimonium, quod eam temperat et excusat. | Brv06c03n02 -|1474|- |
Again, because the perfect cure cannot be without the restitution of integral health, and the integral health of the soul consists in the use of the seven virtues, that is, the three theological and the four cardinal: this is, to restituting the healthy use of these virtues, it was necessary to institute the septiform Sacrament. Baptism healing disposes one for faith, confirmation for hope, the Eucharist for charity, penance for justice, extreme unction for perseverance which is the complement and summation of fortitude, orders for prudence, and matrimony for the conservation of temperance which is follows after the weakness of the flesh but remedies the honesty of marriage. | Rursus, quia perfecta curatio non potest esse sine restitutione integrae sanitatis; et sanitas animae integra consistit in usu septem virtutum, trium scilicet theologicarum et quatuor cardinalium: hinc est, quod ad harum usum sanum restituendum institui oportuit septiforme Sacramentum. Nam baptismus sanando disponit ad fidem, confirmatio ad spem, eucharistia ad caritatem, poenitentia ad iustitiam, unctio extrema ad perseverantiam, quae est fortitudinis complementum et summa, ordo ad prudentiam, matrimonium ad temperantiam conservandam, quam maxime persequitur infirmitas carnis, sed honestas remediat nuptiarum. | Brv06c03n03 -|1475|- |
Lastly, because the perfect cure cannot exist without conservation of the infused health and because infused health cannot be conserved in the conflict of battle except in the ranks of the Church and its ranks are as terrifying as the well-ordered ranks of an army; and because this is due to the armor of the sevenfold grace, there must be seven sacraments. In order that the ranks may be perfectly and continually fortified and since they consist of corruptible parts, they need fortifying, strengthening, and restoring sacraments: the fortifying sacraments for those in battle, the strengthening sacraments for those falling, and the restoring sacraments for those dying. The fortifying sacraments fortify either the recruits through baptism or the veterans through confirmation or the departing ones through extreme unction. The strengthening sacraments either help us rise from a venial fall through Holy Eucharist or from a mortal fall through penance. The restorative sacraments either restore the spiritual being through orders whose duty it is to administer the sacraments or restore the natural being through matrimony which, because it secures the multiplication of beings in nature, the foundation of all, was introduced first before all the others. But because the sickness of concupiscence is connected with matrimony and because it sanctifies the least, although it is a great sacrament in meaning, it is placed last among the spiritual remedies. Hence because baptism is for the recruits, confirmation for those in battle, the Eucharist for those regaining their strength, penance for those that are rising, extreme unction for those departing, orders for the introduction of new soldiers, and matrimony for the creation of new soldiers, we understand the sufficiency and order of the sacramental remedies and arms. | Postremo, quoniam perfecta curatio esse non potest sine conservatione salutis introductae; et salus introducta conservari non potest in conflictu certaminis nisi in acie Ecclesiae, quae est terribilis ut castrorum acies ordinata; et hoc quidem fit per septiformis gratiae armaturam: hinc est, quod necesse est, septem esse Sacramenta. Nam ut haec acies sit perfecte et continue communita; cum constet ex partibus corruptibilibus, indiget Sacramentis munientibus, relevantibus et renovandus: munientibus pugnantes, relevantibus cadentes et renovantibus morientes. Sacramentum autem muniens aut munit ingredientes, et sic est baptismus; aut stantes , et sic est confirmatio; aut exeuntes, et sic est extrema unctio. -- Sacramentum vero relevans aut relevat a casu veniali, et sic est eucharistia ; aut a mortali, et sic est poenitentia. -- Sacramentum autem renovant aut renovat in esse spirituali, et sic es ordo, cuius est administrare Sacramenta; aut in esse naturali, et sic est matrimonium, quod quia renovat multitudinem in esse naturae, quod est omnium fundamentum, ideo primo fuit ante omnia introductum; licet propter morbum concupiscentiae annexum, et quia minime est sanctificativa m, quamvis significatione sit Sacramentum magnum, inter medicamenta spiritualia ultimo collocetur et locum sortiatur extremum. Unde quia baptismus est ingredientium, confirmatio pugnantium, eucharistia vires resumendum, poenitentia resurgentium, extrema unctio exeuntium, ordo novos milites introducentium, matrimonium novos milites praeparantium; patet ex his sufficientia et ordo medicamentorum sacramentalium et armorum. | Brv06c03n04 -|1476|- |
D. Institution | Brv06c04n00 -|1477|- | |
As to the institution of the sacraments, this must be held: that the seven sacraments of the law of grace were instituted by Christ, the mediator of the New Testament and the principal proposer of the law in which He has invited us to the things eternally promised, given us guiding precepts, and instituted the sanctifying sacraments. He has instituted the sacraments in words and principles for clearness of meaning and efficacy of sanctification so that they always signify truth but do not always effect a cure, not because of a defect on their part, but because of a defect on the part of the receiver. He instituted the above-mentioned sacraments for different reasons: some of them confirming, sanctioning, and consummating, as matrimony and penance, some fortifying and initiating, as confirmation and extreme unction, some initiating and consummating in their reception, as the sacraments of baptism, Eucharist, and holy orders. The last three He Himself fully instituted and was the first to receive. | De institutione autem Sacramentorum hoc tenendum est, quod septem Sacramenta legis gratiae Christus instituit tanquam novi testamenti mediator et praecipuus lator legis, in qua vocavit cui promissa aeterna, dedit praecepta dirigentia et instituit Sacramenta sanctificantia. -- Instituit vero ea in verbis et clementis ad evidentiam significationis et efficaciam sanctificationis, ita quod semper habent significantiam veritatis, sed non semper efficaciam curationis, non propter defectum a parte sui, sed a parte suscipientis. -- Instituit autem praedicta Sacramenta diversimode, quaedam scilicet ex eis confirmando, approbando et consummando, ut matrimonium et poenitentiam; quaedam autem insinuantia et imitando, ut confirmationem et unctionem extremam; quaedam vero minando et consummando et in semetipso suscipiendo, ut Sacramentum baptismi, eucharistiae et ordinis. Haec enim tria et plene instituit et etiam primus suscepit. | Brv06c04n01 -|1478|- |
The reason for understanding the foresaid is this: Because our restorative principle is the crucified Christ, namely, the incarnate Word, and because the Word, since it is coequal and consub- stantial with the Father, has the greatest power, highest truth, and highest goodness, and thus the highest authority, it was proper for Him to introduce the New Testament, to give the entire and sufficient law required by His own highest power, truth, and goodness. By reason of His highest goodness He has offered beatifying gifts, by reason of His highest truth He has given guiding principles, and by reason of His highest power He has instituted the assisting sacraments. This was done so that through the sacraments our power may be restored to enable us to follow the guiding principles, and that through the guiding precepts we may attain the eternal promises made by the eternal Word, namely, the Lord Christ, in the Gospel law, for He is "the way and the truth and the life" (John 14:6). | Ratio autem ad intelligentiam praedictorum haec est: quia principium reparativum nostrum est Christus crucifixus, Verbum scilicet incarnatum, quod quia Verbum est Patri coaequale et consubstantiale, est Verbum summae virtutis, summae veritatis et summae bonitatis, ac per hoc et summae auctoritatis; et ideo ipsius est proprie novum testamentum introducere, ipsius etiam est legem dare integram et sufficientem secundum exigentiam summae virtutis et veritatis ac bonitatis suae. Ratione igitur summae bonitatis promissa proposuit beatificant; ratione summae venialis praecepta dedit dirigentia; ratione vero summae virtutis Sacramenta statuit adminiculantia; ut sic per Sacramenta virtus repararetur ad implenda praecepta dirigentia, et per praecepta directiva perveniretur ad promissa aeterna, faciente hoc Verbo aeterno, Christo scilicet Domino, in lege evangelica, in quantum est via, veritas et vita. | Brv06c04n02 -|1479|- |
Again, because the restorative principle is not only the Word in so far as He is the Word but also in so far as He is incarnate, who by the very fact that He is incarnate offers Himself to all for understanding truth and shows Himself to all who approach worthily for curative grace, He instituted the sacraments in elements as well as words, as the fullness of grace and truth, to manifest more clearly the meaning of the sacraments and to show the efficacy of their sanctificatio^ And that was done so that, while the elements present themselves to the eyes, and the words to the ears—for these are the two senses especially equipped for knowledge—they might convey a clear meaning and the words sanctify the elements so that the efficacy of the human cure might become fuller because the cure is given to no one who has rejected or questioned the fountain of grace within his heart. For these reasons the sacraments were instituted in such a way that they might have meaning universally and forever, but they sanctify only those who approach worthily and free from all guile. | Rursus, quoniam reparativum principium non solum est Verbum in quantum Verbum, sed etiam in quantum incarnatum, quod, hoc ipso quod incarnatum, omnibus se offert ad notitiam veritatis et omnibus digne accedentibus se exhibet ad gratiam curationis; hinc est, quod tanquam plenum gratiae et veritatis ad maiorem evidentiam significandi et efficaciam sanctificandi Sacramenta instituit in elementis simul et verbis, ut, dum elementa oculis, et verba auribus se offerrent, qui sunt duo sensus maxime cognoscitivi, evidentiam darent significationis expressae; deinde etiam verba sanctificarent elementa, ut plenior fieret efficacia curationis humanae, quae quoniam nulli datur repugnant et impugnanti fontem gratiae interius in corde; ideo sic instituta sunt, ut significarent semper et universaliter, non autem sanctificarent nisi accedentes digne absque omni fictione. | Brv06c04n03 -|1480|- |
Lastly, because, even though the incarnate Word is the fountain of sacramental grace, yet some sacramental grace was in existence before the Incarnation, though some did not exist until after the descent of the Holy Spirit, and some existed in an in-between manner, it was fitting that the sacraments be instituted in a diverse manner. Before the Incarnation both penitential compunction and matrimonial generation were necessary. Hence He did not institute these two sacraments anew but merely completed and confirmed in the Gospel law what had already been instituted by Him and had been established in a certain way by natural decree when He preached penance and was in the midst of those being married, and approved the law of marriage as is gathered from different places in the Gospel. Before the descent of the Holy Spirit there was no complete bestowing of the Holy Spirit in confirmation and no public confession of the name of Christ, nor was there the unction preparing the mind for flight. Therefore Christ alone initiated and brought forth the two sacraments of confirmation and extreme unction: confirmation by imposing His hand on little children and by instructing the disciples to baptize in the Holy Spirit, and extreme unction by sending the disciples to cure the sick, and the disciples anointed the sick with oil, as is stated in Mark. In the intermediate time there was a regeneration and an ordination of the Church and a spiritual repast. Therefore Christ instituted these three sacraments, namely, baptism, the Eucharist, and orders, all complete and distinct. In the case of baptism He did so first by receiving baptism and then by giving the form and by making it known to others; in the case of orders, by first giving the power of binding and loosing the sins of the human race and the power of confecting the sacrament of the altar; in the case of the Eucharist, by comparing Himself to a grain of wheat and, on the eve of His passion, by confecting the sacrament of His body and blood and giving it to His disciples. Therefore these three sacraments ought to have been instituted distinctly and entirely by Christ and foreshadowed in many ways in the old law, but instituted as substantial sacraments in the New Testament proper to the lawgiver, namely, the incarnate Word. | Postremo, quoniam, etsi Verbum incarnatum sit fons gratiae sacramentalis, aliqua tamen gratia sacramentalis fuit ante incarnationem, aliqua vero non nisi post Spiritus sancti missionem, quaedam autem medio modo se habens; hinc est, quod oportuit, Sacramenta institui diversimode. Nam ante incarnationem necessaria fuit et compunctio poenitentialis et generatio matrimonialis; ideo haec duo Sacramenta non de novo instituit, sed iam a se instituta et naturali dictamini quodam modo impressa consummavit et confirmavit in lege evangelica, dum poenitentiam praedicavit et nuptiis interfuit et legem coniugii approbavit, secundum quod colligitur ex diversis Evangelii locis. -- Ante vero Spiritus sancti missionem nec fuit plena Spiritus sancti donatio ad confirmationem et nominis Christi publicam confessionem, nec unctio mentis plenaria ad evolationem; ideo haec duo Sacramenta, scilicet confirmationem et extremam unctionem, Christus solum initiavit et insinuavit , confirmationem manum parvulis imponendo et praedicendo discipulos baptizandos Spiritu sancto; unctionem vero extremam discipulos ad curandum mittendo, qui infirmos ungebant oleo, sicut dicitur in Marco-- Medio autem tempore et fuit regeneratio et Ecclesiae ordinatio et spiritualis cibatio; ideo Christus haec tria Sacramenta, scilicet baptismi, eucharistiae et ordinis, et complete et clare instituit: primo baptismum suscipiendo, deinde formam dando et ceteris publicando*; ordinem vero, dando primo potestatem ligandi et solvendi peccata humani generis et potestatem conficiendi Sacramentum altaris; eucharistiam vero, comparando se grano frumenti et conficiendo et dando discipulis, imminente passione, Sacramentum corporis et sanguinis sui. -- Et ideo haec tria Sacramenta per Christum distincte et integre debuerunt institui et in lege veteri multipliciter figurari tanquam Sacramenta substantialia novi testamenti et propria legislatoris, Verbi scilicet incarnati. | Brv06c04n04 -|1481|- |
E. Dispensation | Brv06c05n00 -|1482|- | |
As to the dispensation of the sacraments this must be held: that the power of dispensing the sacraments belongs regularly to the human race alone. In the dispensing of all sacraments, intention in dispensing them is necessary. In some a priest or a bishop is required besides the intention. A bishop is necessary to the dispensation of confirmation and orders, but a priest suffices for the dispensation of the Eucharist, penance, and extreme unction. Baptism and matrimony, though they concern priests, can be performed in fact outside the order of the priesthood, especially in the face of necessity. In these cases the sacraments can be performed by the good and by the bad, by the faithful and by the heretic, within the Church and outside: within the Church according to truth and to advantage in grace, but outside not to advantage but only according to truth. | De dispensatione autem Sacramentorum hoc tenendum est, quod potestas dispensationis Sacramentorum regulariter spectat ad solum genus humanum. -- In omnibus autem Sacramentis dispensandis necessaria est in dispensante intentio. -- In aliquibus etiam necessario cum intentione requiritur ordo sacerdotalis, vel pontificalis; pontificalis, inquam, necessarius est dispensationi confirmationis et ordinis; sacerdotalis vero dispensationi eucharistiae, poenitentiae et unctionis extremae. Baptismus autem et matrimonium, licet ad sacerdotes spectent, possunt tamen praeter ordinem sacerdotalem dispensari de facto, maxime in articulo necessitatis. -- His autem existentibus, Sacramenta dispensari possunt a bonis et malis, a fidelibus et haereticis, intra Ecclesiam et extra, sed intra secundum veritatem et ad utilitatem, extra vero non ad utilitatem, licet dispensentur secundum veritatem. | Brv06c05n01 -|1483|- |
The reason for understanding the foresaid is this: Our restorative principle, namely, the incarnate Word, in so far as He is God and man, instituted the sacraments for the welfare of men and ordained, as was indeed fitting, that they may be performed for men through the agency of men to preserve the conformity of the dispenser to the Savior Christ and for the salvation of man himself. Because Christ the Savior saved the human race in conformity with justice, the dignity of order and the certainty of salvation—for He devoted Himself to our salvation in a right, orderly, and certain manner—it follows that for these three reasons He has commissioned the administering of the sacraments to man. First because rectitude of justice demands that the works of man, in so far as he is man, be not done with headlong haste, and the works of man as a minister of Christ in some way refer back to Christ, and the works of man as minister of salvation in some way refer back to salvation either in general or in particular, and because the dispensation of the sacraments is the work of man as a rational being, as the minister of Christ, and as the minister of salvation, such ministration must be done with an intention and with the intention that the party wishes to do what Christ instituted for human salvation or to do at least what the Church does, for in what the Church does the above-mentioned intention is in a general way included because the Church herself, as she receives the sacraments from Christ, dispenses them for the welfare of the faithful. | Ratio autem ad intelligentiam praedictorum haec est: quia reparativum principium nostrum, Verbum scilicet incarnatum, quia in quantum Deus et homo Sacramenta instituit ad salutem hominum, ordinavit, sicut et congruum fuit, ut hominibus dispensarentur per ministerium hominum propter servandam conformitatem dispensatoris ad salvatorem Christum et ad ipsum hominem salvandum. Quoniam ergo Christus salvator humanum genus salvavit, secundum quod exigebat aequitas iuris, dignitas ordinis et securitas salutis -- operatus est enim salutem nostram modo recto, ordinato et certo -- hinc est, quod secundum horum trium exigentiam Sacramenta commisit hominibus dispensanda. -- Primo igitur, quia rectitudo iuris exigit, ut opera hominis, secundum quod homo, non fiant praecipitanter; et opera hominis ut ministri Christi aliquo modo referantur ad Christum; et opera hominis ut ministri salutis aliquo modo referantur ad salutem vel in generali , vel in speciali; et dispensatio Sacramentorum est opus hominis ut rationalis, ut ministri Christi et ut ministri salutis: hinc est, quod necesse est, quod fiat ex intentione; et ex intentione', qua quis intendat facere quod Christus instituit ad humanam salutem, vel saltem facere quod facit Ecclesia, in quo clauditur in generali intentio praedicta, quia ipsa Ecclesia, sicut Sacramenta a Christo accepit, sic ad fidelium salutem dispensat. | Brv06c05n02 -|1484|- |
Again, because the order of worthiness demands that greater things be committed to the greater, lesser to the lesser, and the intermediate to the intermediate, and some sacraments look mainly to excellence in virtue or worthiness, as the sacraments of confirmation and of orders, some reflect a need, as baptism and matrimony, for the one generates, the other regenerates to the required existence, and some are intermediate, as the Eucharist, penance, and extreme unction, it follows that the first group, which is supreme, cannot be dispensed except by archbishops and bishops in so far as dispensation comes under the common law, but the others,' which are inferior, can be dispensed by anyone with orders and even by inferior persons, especially in the face of necessity, as, for example, in the case of baptism. The intermediate sacraments, however, can be dispensed by priests alone, who are between bishops and inferior persons in the middle position. | Rursus, quia ordo dignitatis exigit, ut maiora maioribus, minora minoribus et media mediocribuscommittantur; et quaedam sunt Sacramenta, quae praecipue respiciunt excellentiam virtutis sive dignitatis, ut Sacramentum confirmationis et ordinis; quaedam, quae respiciunt indigentiam necessitatis, ut baptismus et matrimonium, quorum unum generat, alterum regenerat ad existentiam debitam; quaedam autem media, ut eucharistia, poenitentia et unctio extrema: hinc est, quod prima tanquam suprema non possunt dispensari nisi ab episcopis et pontificibus , quantum est de iure communi; alia vero tanquam intima dispensari possunt a quibuscumque ordinibus et personis inferioribus, maxime in articulo necessitatis, quod dico ratione baptismi; media vero a solis sacerdotibus, qui inter episcopos et inferiores personas sunt quasi in medio constituti. | Brv06c05n03 -|1485|- |
Lastly, because the security of salvation demands that the sacraments be so dispensed that uncertainty does not arise, and since there is no one who may be certain of the goodness and faith of the dispenser, and the recipient cannot even be certain whether he himself is worthy of love or hate, it follows that, if the sacraments could be performed by the good alone, no one would be certain about the reception of the sacrament and so they would always be repeated. The wickedness of one would prejudice the salvation of another. The grades of the hierarchy of the Church militant would lack stability, which is required for the dispensation of the sacraments. Therefore it was fitting that the dispensation of the sacraments be committed to man not by reason of sanctity, which varies according to the will, but because of authority, which always remains the same, according to what it is in itself. Hence authority ought to be extended to the good and the bad, to those who are within and to those who are outside of the Church. Because outside of the unity of faith and love which makes us sons and members of the Church, no one can be saved, hence if the sacraments are received outside the Church, they are not effective for salvation although they are true sacraments. However, they can become useful if one returns to Holy Mother Church, the only spouse of Christ, whose sons alone Christ the spouse deems worthy of eternal inheritance. Thus Augustine argues against the Donatists: "The Church compared to Paradise indicates to us that certain men are able to receive her baptism even outside of her, but that no one is able either to grasp or to retain the salvation of beatitude outside of her. The rivers from the font of Paradise, as the Scripture testifies, flowed widely outside. They are remembered by name and it is known to all through what lands they flowed and that they existed outside of Paradise. But the beatitude of life mentioned in Paradise existed neither in Mesopotamia nor in Egypt, in which those rivers flowed. So it is that, though the water of Paradise is outside of Paradise, there is no beatitude except within Paradise. So the baptism of the Church can exist outside the Church but the gift of a blessed life is not found except within the Church which was founded on a rock and received the keys of binding and loosing. She is the one that keeps and possesses every power of her spouse and Lord, and through this conjugal power she can also bring forth sons from the handmaids, who, if they be not proud, shall be called into their share of inheritance. If, however, they are proud, they shall remain without. Because we fight for the honor and unity of the Church, let us not concede to the heretics what we know to be false, but rather let us teach them by arguments that they cannot attain salvation from unity unless they attain to that same unity" (Augustine, De baptismo contra Donatistas, IV, 1 and 2). | Postremo, quia securitas salutis exigit, ut res sic fiat, ut in dubium non cadat; et nullus est, qui certus sit de bonitate et credulitate dispensatoris, et idem ipse non est certus de se, utrum amore, an odio dignus sit\l ": ideo, si Sacramenta dispensari solum possent a bonis, nullus esset certus de susceptione Sacramenti; et sic oporteret semper iterari, et malitia unius praeiudicaret alienae saluti; nulla etiam esset stabilitos in gradibus hierarchiae Ecclesiae militantis, quae maxime consistit in Sacramentis dispensandis. Et ideo congruum fuit, ut Sacramentorum dispensatio committeretur homini non ratione sanctitatis, quae variatur secundum voluntatem, sed ratione auctoritatis, quae semper manet, quantum est de se; ac per hoc oportuit, quod se extenderet ad bonos et ad malos, ad eos qui sunt intra, et ad eos qui sunt extra Ecclesiam. -- Verum, quia extra unitatem fidei et caritatis, quae facit nos filios Ecclesiae et membra, nullus potest salvari; ideo, si Sacramenta extra recipiantur, non ad salutem recipiuntur, quamvis vera sint Sacramenta; sed utilia possunt fieri, si quis redeat ad sanctam matrem Ecclesiam, unicam Christi sponsam, cuius filios tantum Christus sponsus reputat dignos hereditate aeterna. Unde Augustinus contra Donatistas: «Ecclesia paradiso comparata indicat nobis, posse quidem baptismum eius homines etiam foris accipere, sed salutem beatitudinis extra cam neminem vel percipere vel tenere. Nam et flumina de fonte paradisi, sicut Scriptura testatur, etiam foras largiter manaverunt; nominatim quippe commemorantur et per quas terras fluant, et quod extra paradisum constituta sint, omnibus notum est; nec tamen in Mesopotamia vel in Aegypto, quo illa flumina pervenerunt, est felicitas vitae, quae in paradiso commemoratur. Ita fit, uti cum paradisi aqua sit extra paradisum, beatitudo tamen non sit nisi intra paradisum. Sic ergo baptismus Ecclesiae potest esse extra Ecclesiam, munus autem beatae vitae non nisi intra Ecclesiam reperitur, quae super petram etiam fundata est, quae ligandi et solvendi claves accepit. Haec est una, quae tenet et possidet omnem sponsi sui et Domini potestatem, per quam coniugalem potestatem etiam de ancillis parere filios potest, qui, si non superbiant, in sortem hereditatis vocabuntur, si autem superbiant, extra remanebunt. Magis ergo, quia pro Ecclesiae honore atque unitate pugnamus, non tribuamus haereticis quidquid apud eos eius agnoscimus, sed eos arguentes doceamus, quod ex unitate habent nec valere ad salutem, nisi ad eandem venerint unitatem». | Brv06c05n04 -|1486|- |
F. Repetition | Brv06c06n00 -|1487|- | |
As to the repetition of the sacraments, this must be held: that, although it is common to all the sacraments to be repeated neither on the same person and occasion nor for the same reason lest the sacraments be derided, yet three sacraments in particular must not in a certain sense be repeated, namely, baptism, confirmation, and orders. In the reception of these three there is impressed a threefold uneffaceable internal character. The baptismal character constitutes the basis of these, and the others cannot be impressed unless it is impressed first. Thus if an unbaptized person is ordained, nothing is thereby effected, and everything must be redone because "that is not understood as repetition which rests upon that which was not done." | De iteratione autem Sacramentorum hoc tenendum est, quod licet commune sit omnibus Sacramentis non iterari super eandem personam et materiam et ex eadem causa, ne fiat contumelia Sacramento\l "; specialiter tamen tria sunt Sacramenta, quae non sunt aliquatenus iteranda, scilicet baptismus, confirmatio et ordo. In his namque tribus imprimitur triplex character interior, qui non deletur ; inter «pios character baptismalis retinet fundamentum , nec alii possunt imprimi, nisi ille primitus imprimatur. -- Unde si quis ordinatur non baptizatus, nihil prorsus efficitur, sed est totum de novo faciendum, quia « non intelligitur iteratum, quod constat non fuisse factum *». | Brv06c06n01 -|1488|- |
The reason for understanding the foresaid is this: Our restorative principle, namely, the incarnate Word, who by reason of His most high power, wisdom, and goodness does nothing ineffectively, nothing improperly, and nothing unfruitfully, certainly ought to observe this in His most noble works such as the works by which the human race is repaired. Because the sacraments are of that type of divine work, there would be a certain dishonor to them when they were repeated on the same occasion and same person and for the same reason, because this shows that they have been dispensed ineffectually, inaptly, and unfruitfully, contrary to what the highest power, wisdom, and goodness of the repairative principle requires, for He always assists and operates in and through the sacraments. | Ratio autem ad intelligentiam praemissorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatum, licet ratione summae virtutis et sapientiae et lenitatis suae nihil agat inefficaciter, nihil inepte, nihil infructuose; potissime tamen hoc observare\l " debet in nobilissimis suis operibus, cuiusmodi sunt illa, per quae reparatur genus humanum. Quoniam ergo Sacramenta sunt de genere huiusmodi operum divinorum; hinc est, quod contumelia quodam modo fit eis, quando super eandem materiam et personam et ex eadem causa iterantur; quia ex hoc ostenditur, quod prius dispensata fuerunt inefficacia , inepta et infructuosa, contra id quod exigebat ipsius reparativi principii virtus, sapientia ei bonitas summa, quae semper assistit ad operandum n illis et per illa Sacramenta. | Brv06c06n02 -|1489|- |
Again, because there are some among the restoring sacraments which in general have the efficacy of the divine power for the restoration of the human race and were instituted only to remedy sickness, but others are to institute, distinguish, and set in order the degrees of the hierarchy in the Church—and sickness can be varied, expelled, and introduced again and the degrees of the Church must be firm, solid, and resolute—it follows that the sacraments which care for recurrent sicknesses have transient effects and may be repeated for a new reason. Those sacraments which look to the degrees of the hierarchy and the distinguishing ranks of the faith must impart besides remedial effects other permanent effects granting the fixed and stable distinction of degrees and ranks in the Church. Because this cannot be done through natural gifts or through gratuitous gifts gratum facientia, it must be done through certain signs indicating an incorruptible substance, namely, an incorruptible soul, through an incorruptible principle in conformity with things that are incorruptibly, ineffaceably, and gratuitously impressed, and these are called characters. Since these characters never can be effaced, they can never be repeated, nor can those sacraments be repeated in which these characters are impressed. | Rursus, quoniam inter haec Sacramenta reparanda, in quibus est generaliter efficacia divinae virtutis ad reparationem humani generis, quaedam sunt, quae tantum introducta sunt propter remedia morborum; quaedam etiam non solum ad hoc, sed ad statuendum, discernendum et ordinandum in Ecclesia hierarchicos gradus; et morbi possunt variari, expelli et iterum introduci, gradus autem Ecclesiae debent esse firmi, solidi et inconcussi: hinc est, quod Sacramenta, quae respiciunt morbos iterabiles, habent effectus transeuntes, ac per hoc et iterabiles ratione novae causae. Sacramenta vero illa, quae respiciunt gradus hierarchicos et status fidei determinatos, necesse est, quod praeter effectus remediantes aliquos effectus tribuant permanentes ad graduum et statuum Ecclesiae distinctionem fixam et stabilem. Et quoniam hoc non potest fieri per data naturalia, vel per dona gratuita gratum facientia; necesse est, quod fiat per aliqua signa substantiae incorruptibili, scilicet animae incorruptibili, a principio incorruptibili secundum conformitatem ad incorruptibile indelebiliter et gratis impressa, quae characteres appellantur; qui, quoniam nunquam delentur, ideo nec iterari possunt, nec illa Sacramenta, in quibus huiusmodi characteres imprimuntur. | Brv06c06n03 -|1490|- |
Lastly, because there is a threefold status of faith giving rise to a grouping of Christian people in the ranks of the ecclesiastical hierarchy, namely, the status of faith begotten, of diat fortified, and of that augmented, and by the first there is the distinction of the faithful from the unbelieving, by the second the distinction of the brave from the infirm and weak, by the third the distinction of the clergy from the laity, it follows that those sacraments reflecting the aforenamed threefold status of faith impress characters and will always be distinguished by these indelible marks and hence they can never be repeated. Because baptism reflects the status of the newborn faith by which the people of God are distinguished from the unbelieving, as the Israelites were from the Egyptians, and because confirmation reflects the status of the fortified faith by which strong people are distinguished from the infirm just as fighters are from those who are not fit for fighting, and because orders reflects the status of the augmented faith by which the clergy is distinguished from the laity as the Levites were from the other tribes, characters are impressed in these three sacraments only. | Postremo, quoniam triplex est status fidei, secundum quem habet fieri distinctio in populo christiano, videlicet in acie ecclesiasticae hierarchiae, scilicet status fidei genitae, roborare et multiplicatae; secundum primum fit distinctio fidelium ab incredulis, per secundum fit distinctio fortium ab infirmis et debilibus; secundum tertium fit distinctio clericorum a laicis: hinc est, quod illa Sacramenta, quae respiciunt triplicem fidei statum praedictum, characteres imprimunt, per quos indelebiliter impressos semper distinguunt, ac per hoc nunquam iterari possunt. Quoniam ergo baptismus respicit statum fidei genitae, in quo populus Dei distinguitur ab incredulis, ut Israelitae ab Aegyptiis; et confirmatio respicit statum fidei roboratae, in quo distinguitur populus fortis ab infirmis, sicut pugiles ab his qui ad pugnandum non sunt idonei; et ordo respicit statum fidei multiplicatae, in quo distinguitur clerus a laicis, sicut levitae ab aliis tribubus: hinc est, quod in his tantum tribus Sacramentis characteres imprimuntur. | Brv06c06n04 -|1491|- |
Because the distinction of the people of God from those not of God is first and radical, the baptismal character is the basis of all the other characters. Therefore, when that does not exist as a foundation, nothing can be built upon it, and hence it is necessary that it be administered anew. If baptism has been received, the others can be impressed, but they can never again be repeated; nor are the three aforenamed sacraments which impress these marks to be repeated for any other cause. A grave punishment must necessarily be placed on those repeating them because of the dishonor shown thereby to a divine sacrament. However, the other four may be repeated for diverse reasons without dishonor to them. | Quia vero distinctio populi a non-populo est prima et radicalis; hinc est, quod character baptismalis est fundamentum omnium aliorum characterum; et ideo, illo non substrato, nihil poterit superaedificari; ac per hoc oportet de novo fieri. Si autem ille substernatur, alii imprimi possunt nec unquam ulterius iterandi sunt; nec Sacramenta tria praedicta, quae hos imprimunt, ex causa aliqua iterantur, et gravis de facto Heran tibus debet poena imponi * propter divini contumeliam Sacramenti; licet alia quatuor ex causis diversis possint sine sui contumelia iterari. | Brv06c06n05 -|1492|- |
G. Integrity | Brv06c07n00 -|1688|- | |
1. Baptism | Brv06c07n00 -|1493|- | |
In the seventh place we must consider the integrity of each and every sacrament. Although the sacraments are seven in number, something must first be said about the integrity of baptism, which is the door to the other sacraments. | Iam nunc septimo loco restat videre de integritate uniuscuiusque Sacramenti; quae cum sint in numero septiformi, primo dicendum est de integritate baptismi, qui est ianua aliorum Sacramentorum. | Brv06c07n01 -|1494|- |
As to the integrity of the sacrament of baptism, this must be held: that for anyone to be baptized truly and completely, the expression of the vocal form instituted by our Lord is required: I baptize thee in the name of the Father and of the Son and of the Holy Spirit. Amen; without the omission of a word and without the insertion of a word; without a disturbance of the above-mentioned order and without a change of the above-mentioned names. An immersion or cleansing of the entire body by water or at least of a more worthy part is also required so that expression and immersion are accomplished by one and the same person and at the same time. By these concurrent actions, if there is no feigning in the baptism, a grace regenerating, rectifying, and purifying from all sin is given. That the grace may become effective, instruction and exercise are given the neophyte, whether child or adult, and yet, though their own faith is required of adults, faith on the part of another suffices in the case of children. | De integritate igitur Sacramenti baptismi hoc tenendum est, quod ad hoc, quod aliquis baptizetur vere et plene, requiritur expressio formae vocalis, a Domino institutae, quae est haec: Ego te baptizo in nomine Patris et Filii et Spiritus sancti, Amen; absque omissione vocabuli et sine interpositione vocabuli, absque praeposteratione ordinis supradicti et sine commutatione nominis praenotati. -- Requiritur etiam mersio vel ablutio per elementum aquae in toto corpore, vel saltem in digniori parte, ita quod expressio et mersio fiat ab uno et eodem et in eodem tempore. -- Quibus concurrentibus, si non sit fictio. in baptizando, datur ei gratia regenerans, rectificans et purificans ab omni culpa. -- Quod ut efficacius fiat, catechismus et exorcismus tanquam praeparatorii praemittuntur tam in parvulis quam in adultis; ita tamen, quod in adultis requiritur fides propria,' in parvulis autem sufficit fides aliena. | Brv06c07n02 -|1495|- |
The reason for understanding the foresaid is this: Since our restorative principle, namely, the incarnate Word, as the most perfect and sufficient principle, has to restore the human race through the remedies of the sacraments in such a way that nothing is superfluous in the sacraments, nothing irregular, nothing too small, He ought to have so disposed matters that the sacrament of baptism and the others would be integrated according as His power, our salvation, and our sickness demanded. Because the power restoring us is the power of the entire Trinity, which Holy Mother Church believes in her heart, confesses in her word, and professes in her sign, recognizing the distinction, nature, order, and natural origin of the three persons, and because that power is also the power of the passion of Christ who died, was buried, and rose on the third day, it follows that for the expression of all of these in that sacrament, which is the first of all sacraments and in which this power is first and primarily active, there ought to have been an expression of the Trinity in a distinct, proper, and orderly naming, since it is a common form, though in the time of the early Church it could be done in the name of Christ in which the Trinity is understood. There ought to be a proper and orderly recitation of the baptismal words with a triple immersion, if feasible, for the expression of the death of Christ, His burial, and the resurrection He brought about after the third day. Because each power is active at the same time and in one Christ the Savior, both of these acts ought to be done by one and the same person at the same time because unity must be preserved in the sacrament, and unity must be indicated in our Mediator. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum principium nostrum reparativum, Verbum scilicet incarnatum, tanquam perfectissimum et sufficientissimum principium reparare habeat genus humanum per medicamenta Sacramentorum, ita quod nihil sit in eis superfluum, nihil inordinatum, nihil etiam diminutum; ita disponere debuit, quod Sacramentum baptismi et alia integraretur, secundum quod exigebat sua virtus, nostra salus et etiam noster morbus. -- Quoniam ergo virtus nos reparans est virtus totius Trinitatis, quam sancta mater Ecclesia credit in animo, confitetur in verbo et profitetur in signo, sub trium personarum distinctione et proprietate, ordine et origine naturali; est etiam virtus passionis Christi, qui mortuus et sepultus fuit et die tertia resurrexit\l ": hinc est, quod atl horum expressionem in Sacramento, quod primum omnium Sacramentorum est, et in quo primo et principaliter haec virtus operatur, debuit fieri expressio Trinitatis in distincta, propria et ordinata nominatione, quantum est de forma communi, licet in tempore primitivae Ecclesiae potuerit fieri in nomine Christi\l ", in quo intellectus clauditur Trinitatis. -Debuit etiam fieri propria et ordinata nominatio verbi baptizandi cum trina mersione ad expressionem mortis Christi et sepulturae et resurrectionis post triduum factae, quantum est de congruitate. Et quia simul operatur utraque virtus et in uno Christo Salvatore, utrumque horum debet fieri ab uno et eodem simul et in eodem tempore, propter servandam unitatem in Sacramento et significandam unitatem in nostro Mediatore\l ". | Brv06c07n03 -|1496|- |
Again, because our salvation had to be begun through regeneration and revival into being of the grace which confers spiritual being by cleansing impurity, by dissipating darkness, and by chilling the concupiscence falling on every man descending seminally from Adam, hence the first and regenerative sacrament ought to use the element conforming in its natural representation to the aforenamed threefold effect of the grace which begins our salvation. Because water cleanses by its own purity, is informative by its own permeation of light, and chills with its own coldness, and especially because among all liquids it is common to all mankind, the sacrament of our regeneration ought to use the element of water without a distinction because "all water is in the same species with all water," lest someone's salvation be endangered by the lack of water. | Rursus, quoniam salus nostra requirebat inchoari per regenerationem seu renovationem in esse gratiae conferentis spirituale esse, abstergendo immunditiam, effugando tenebras et re fri ge fando concupiscentiam , quae universaliter laljefactat\l " omnem hominem descendentem seminaliter ab Adam; hinc est, quod Sacramentum primum, quod est ^generativum, debuit fieri in elemento, quod haberet conformitatem ex naturali repraesentatione ad triplicem effectum praedictum gratiae inchoantis nostram salutem. Quoniam ergo aqua sua puritate mundat, sua pervietate luminis est delativa, sua frigiditate refrigerat; et maxime communis est omnibus inter omnia liquida: hinc est, quod Sacramentum regenerationis nostrae perfici debuit in elemento aquae indifferenter ; quia « omnis aqua omni aquae est eadem specie \l " », et etiam, ne aliquis propter defectum elementi periculum salutis posset incurrere. | Brv06c07n04 -|1497|- |
Finally, because our sickness, against which baptism is principally directed, is original sin which deprives the soul of the life of grace and the habilitating rectitude of all the virtues and renders it in some way prone to every species of sin, and otherwise misleads the soul and "makes a child concupiscite and an adult concupiscent in act," and drives the soul back into diabolical slavery and into the power of the prince of darkness, hence, that a sufficient counteracting remedy may be applied through this sacrament, it was fitting that in that sacrament regenerating grace should be given to counteract the deprivation of the life of grace and also rectifying grace with its sevenfold power against the lack of habilitating virtue and also that grace purifying one from all sin and counteracting the inclination toward the disorder of vice. | Postremo, quoniam morbus noster, contra quem principaliter est baptismus, est originale peccatum, quod animam privat vita gratiae et omnium virtutum rectitudine habitante et pronam quodam modo reddit ad omne genus culpae, et traducitur aliunde et « parvulum facit concupiscibilem et adultum actu concupiscentem », redigit etiam in diabolicam servitutem et in potestatem principis tenebrarum\l ": hinc est, quod ad hoc, quod per illud Sacramentum per contrarium sufficiens adhibeatur remedii medicamentum, congruit, in eo dari gratiam regenerantem contra privationem vitae gratuitae, gratiam rectificantem in septiformi virtute contra privationem virtutis habilitativae, gratiam purificantem ab omni culpa contra pronitatem ad omnem deordinationem vitiosam. | Brv06c07n05 -|1498|- |
And because original sin is brought from another source and makes a child concupiscible and an adult concupiscent in act, one's own faith and contrition are necessary in an adult, but another's suffices in a child, namely, that found in the universal Church. Because baptism ought to release children as well as adults from the servitude of the devil and the power of the prince of darkness, both ought to be exorcised, to expunge the opposing power, and both must also be instructed: adults so that when the darkness of error has been expelled, they may be guided to faith; but children through their parents that the parents may know what they ought to teach them lest the sacrament of baptism be impeded by a human defect, although it attain its end. | Et quoniam originale peccatum trahitur aliunde et parvulum facit concupiscibilem et adultum actu concupiscentem, necessaria est adulto fides propria et poenitentia, sed parvulo sufficit aliena, quae scilicet est in universali Ecclesia. Quia vero baptismus debet eruere de servitute diaboli et de potestate principis tenebrarum tam parvulos quam adultos; hinc est, quod utrique exorcizari debent ad expulsionem potestatis contrariae, utrique etiam catechizari: adulti, ut, expulsa caligine erroris, informentur ad fidem; parvuli vero, ut sciant patrini, quid eos debeant edocere, ne pro humano defectu impediatur baptismatis Sacramentum, quominus habeat finem suum. | Brv06c07n06 -|1499|- |
2. Confirmation | Brv06c08n00 -|1500|- | |
As to the sacrament of confirmation, we must hold that a vocal form is required for its integrity. According to the more common practice it is: I sign thee with the sign of the cross and confirm thee with the chrism of salvation in the name of the Father and of the Son and of the Holy Spirit. Amen. Chrism is also required, and this is made up of olive oil and of balsam. When the sign of the cross is marked with chrism on the forehead by the hand of the bishop with the aforenamed arrangement of the words of confirmation, the sacrament is received and man is strengthened by it so that as a fighter he must boldly and publicly acknowledge the name of Christ. | De Sacramento confirmationis hoc tenendum est, quod ad ipsius integritatem requiritur forma vocalis, quae secundum morem magis communem haec est: Signo te signo crucis, confirmo te chrismate salutis, in nomine Patris et Filii et Spiritus sancti. Amen. -- Requiritur etiam chrisma, quod conficitur ex oleo olivarum et balsamo, de quo cum per manus episcopi signum crucis fronti imprimitur sub praedicta forma verborum confirmationis, suscipitur Sacramentum ; per quod confirmatur homo ut pugil ad nomen Christi audacter et publice confitendum. | Brv06c08n01 -|1501|- |
The reason for understanding the foresaid is this: Just as our restorative principle, namely, the incarnate Word, was conceived from eternity in the heart of the Father and in time appeared to man in flesh, so He restores no one unless he receives Him with a believing heart and evinces his belief by external manifestation in the form of a suitable profession. Such is a profession confessing the whole truth, not only the speculative but also the practical. This is the case where there is not only the "identity of intellect, speech, and the thing," but where the whole man is conformed to truth according to the understanding of reason, according to the agreement of the will, and the adherence to virtue so that the confession is from the whole heart, whole soul, and whole mind, from a pure heart, a good conscience, and an unfeigned faith. Such a profession is complete, clear, and undaunted, so that it is a complete whole by reason of the being from whom it comes, clear by reason of the being in whose presence it is made, and undaunted by reason of the being by whom that profession has to be made. Because a tender-minded man is not well suited to do this unless he is first strengthened by the hand of grace from above, the sacrament of confirmation has been divinely instituted as immediately following baptism. | Ratio autem ad intelligentiam praedictorum haec est: quia reparativum principium nostrum, Verbum scilicet incarnatum, sicut aeternaliter conceptum est in corde Patris et temporaliter in carne sensibiliter apparuit homini, sic neminem reparat, nisi ipsum et corde credendo concipiat et creditum exterius confitendo deprimat confessione debita; huiusmodi est confessio veridica veritate plena, quae non tantum est veritas speculativa, verum etiam practica. Haec autem est, in\l " qua non tantum est «adaequatio intellectus, sermonis et rei», verum etiam, in qua totus homo veritati conformatur secundum intelligentiam rationis, secundum complacentiam voluntatis et secundum adhaerentiam virtutis, ut sit ex toto corde, tota anima et tota mente, sit. ex corde puro, conscientia bona et fide non ficta; et talis est confessio integra, placida et intrepida; ut sit integra ratione eius, de quo est; placida ratione eius, coram quo fit; intrepida ratione eius, a quo fieri habet illa confessio. Quoniam ergo ad hoc homo pusillanimis non est idoneus, nisi per manum supernae gratiae confirmetur ; ideo ad hoc Sacramentum confirmationis fuit divinitus institutum tanquam immediate sequens baptismum. | Brv06c08n02 -|1502|- |
Because "an end imposes the necessity for those things which tend to the end," this sacrament ought to be completed as required by the aforenamed profession and by its conditions, namely, the three aforenamed. First, because this profession should be complete, and there is no completeness of profession unless one confesses Christ to be true man, crucified for man, and the same true incarnate Son of God coequal in all things in the Trinity with the Father and the Holy Spirit, hence in the vocal form expression is given not only of the act of confirmation but also of the sign of the cross and the name of the most blessed Trinity. | Quia vero « finis imponit necessitatem his quae sunt ad finem»; ideo integrari debet hoc Sacrimentum secundum exigentiam confessionis praedictae et suarum conditionum, trium .videlicet praedictarum. Primo ergo, quoniam confessio haec debet esse integra; et integritas confessionis non est, nisi quis confiteatur Christum verum hominem pro hominibus crucifixum, eundemque verum Dei Filium incarnatum, in Trinitate Patri et Spiritui sancto per omnia coaequalem: hinc est, quod in forma vocali non tantum fit expressio actus confirmandi, verum etiam ipsius signi crucis et nominis beatissimam Trinitatis. | Brv06c08n03 -|1503|- |
Furthermore, because the profession ought to be clear by reason of the being in whose presence it is made, and it has to be made in the presence of God and men and it cannot please God unless the light of intelligence and the splendor of conscience are present, nor can it please our neighbor unless the fragrance of good reputation and honest life are present, hence to designate these by an external symbol, transparent oil of olives and the fragrant oil of balsam are mixed so that the mixture signifies that the profession for which this sacrament disposes one ought to possess united clarity of conscience and of undertaking together with the sweet odor of life and reputation, lest there be some contradiction between language and conscience or between language and reputation which would cause such a profession to be rejected by man and disapproved by Christ. | Amplius, quoniam confessio debet esse placida ratione eius, coram quo fit, et fieri habet coram Deo et hominibus ; et Deo non potest placere, nisi adsit lumen intelligentiae et nitor conscientiae, nec proximo, nisi adsit odor bonae famae et vitae honestae: ideo ad horum designationem in elemento exteriori commiscetur oleum olivarum, quod est nitidum, et balsamum, quod est odoriferum; ut per hoc significetur , quod confessio, ad quam hoc Sacramentum ordinat et disponit, coniunctum debet habere tutorem conscientiae et intelligentiae cum suavi odore tam vitae quam famae, ne contrarietas aliqua sit inter linguam et conscientiam, vel inter linguam ot famam, propter quam talis confessio non acceptetur ab homine nec approbetur a Christo. | Brv06c08n04 -|1504|- |
Lastly, because such a profession ought to be undaunted so that a person does not out of shame or fear refuse to tell the truth, and so that he is not in time of persecution afraid or ashamed publicly to confess the ignominious death of Christ on the cross for fear of suffering a similar punishment and ignominious passion and such a fear and shame appear especially on the face and principally on the forehead, hence, to ward off all shamefacedness and fear, the powerful hand which confirms is there imposed and the cross is marked on the forehead so that one may not be ashamed publicly to profess that death or fear to sustain any punishment or ignominy whatsoever for the profession of the name of Christ, if the occasion should so demand. Then a person shall be, as it were, a true fighter anointed for battle; a strong soldier bearing the symbol of his King on his forehead and the triumphal standard of His cross with which he is prepared to penetrate the mighty strongholds of the enemy. One cannot be free to proclaim the glory of the cross if the punishment and ignominy of the cross is feared. Thus St. Andrew says: "If I were ashamed of the ignominy of the cross, I would not proclaim the glory of the cross." | Postremo, quoniam talis confessio debet esse intrepida, ut nec pudore nec timore dimittat quis dicere veritatem, nec\l " tempore persecutionis ignominiosam mortem Christi in cruce Confiteri publice formidet quis vel erubescat, praecipue horrens incidere in consimilem poenam et ignominiam passionis; et huiusmodi timor et pudor potissime apparet in facie et maxime in fronte: ideo ad omnem verecundiam et formidinem propulsandam et manus potestativa imponitur, quae confirmet, et crux fronti imprimitur, ut non erubescat eam publice confiteri nec formidet pro confessione nominis Christi, si opus fuerit, quantamcumque poenam vel ignominiam sustinere, tanquam verus pugil unctus ad proelium et tanquam miles strenuus, ferens in fronte regis sui signum et crucis eius triumphale vexillum, cum quo paratus sit penetrare hostium cuneos securus. Non enim potest crucis gloria libere praedicari, si crucis poena et ignominia formidetur , iuxta quod sanctus dicebat Andreas: « Ego, si crucis ignominiam expavescerent crucis gloriam non praedicarem\l "». | Brv06c08n05 -|1505|- |
3. Eucharist | Brv06c09n00 -|1506|- | |
As to the sacrament of the Eucharist, this must be held: that in this sacrament not only is the true body and blood of Christ signified but it is actually contained under the double species, namely, bread and wine, in one and not a twofold sacrament. This occurs after the consecration by the priest which is completed by saying over the bread the vocal form instituted by our Lord: This is My body; and over the wine: This is the chalice of My blood. When these words are spoken by a priest with the proper intention, each element is transubstantiated in substance into the body and blood of Jesus Christ even though the sensible species remain. The entire Christ is wholly contained in each of them, not in a circumscribed manner, but sacramentally. These words also show us that anyone worthily receiving the bread, not only sacramentally but through faith and charity by spiritual digestion becomes more a part of the mystical body of Christ and is in himself remade and cleansed. But he who approaches unworthily eats and drinks his own judgment, not discerning the most holy body of Christ. | De Sacramento eucharistiae hoc tenendum est, quod in hoc Sacramento verum Christi corpns et verus sanguis non tantum significatur, verum etiam veraciter continetur sub duplici specie, panis scilicet et vini, tanquam sub uno, non sub duplici Sacramento; hoc autem est post consecrationem sacerdotalem , quae fit in prolatione vocalis formae a Domino institutae; super panem scilicet: Hoc est\l " corpus meum; super vinum vero: Hic est calix sanguinis mei. Quibus verbis cum intentione conficiendi a sacerdote prolatis, transubstantiatur utrumque elementum secundum substantiam in corpus et sanguinem Iesu Christi; remanentibus speciebus sensibilibus, in quarum utraque continetur totaliter, non circumscriptibiliter, sed sacramentaliter totus Christus. -- In quibus etiam proponitur nobis ut cibus, quem qui digne accipit, non solum sacramentaliter, verum etiam per fidem et caritatem spiritualiter manducando, corpori Christi mystico magis incorporatur et in se ipso reficitur et purgatur; qui vero indigne accedit iudicium sibi manducat et bibit, non diiudicans sanctissimum corpus Christi. | Brv06c09n01 -|1507|- |
The reason for understanding the foresaid is this: Because our restorative principle, namely, the incarnate Word, is most sufficient in power and most wise in matters of sense, He gave us sacraments according to what His wisdom and sufficiency require. Because He is most sufficient, in bestowing remedies for sickness and gifts of grace, He not only instituted a sacrament which would generate us in the being of grace, as baptism, and one which would increase and strengthen those already generated, as confirmation, but also a sacrament which would nourish those generated and increased, as the sacrament of the Eucharist. Hence these three sacraments are given to all who embrace the faith. Because our nourishment from the point of view of the being of grace is accompanied in each of the faithful by conservation of devotion to God, love for our neighbor, and delight within himself, and devotion to God is accomplished through the offering of sacrifice, and love toward our neighbor through mutual participation in one sacrament, and delight within oneself through the refreshment of the nourishment, our restorative principle has given us the sacrament of the Eucharist as the sacrifice of an offering, the sacrament of communion, and the viaticum of refreshment. | Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatum, et sufficientissimum est in virtute et sapientissimum in sensu; ideo sic nobis contulit Sacramenta, secundum quod exigit sapientia et sufficientia sua. -- Et quia sufficientissimum est, ideo in largiendo medicamenta morborum et charismata gratiarum non tantum instituit Sacramentum, quod nos in esse gratiae generaret, ut baptismum, et genitos augmentant et roboraret, ut confirmationem, verum etiam quod genitos et augmentatos enutriret, ut Sacramentum eucharistiae; propter quod haec tria Sacramenta omnibus dantur, qui accedunt ad fidem. Quoniam ergo nutrimentum nostrum quantum ad esse gratuitum attenditur in unoquoque fidelium per conservationem devotionis ad Deum, dilectionis ad proximum et delectationis intra se ipsum; et devotio ad Deum exercetur per sacrificii oblationem, dilectio ad proximum per unius Sacramenti communionem, et delectatio intra se ipsum per viatici refectionem: hinc est, quod principium nostrum reparativum istud Sacramentum eucharistiae dedit in sacrificium oblationis et Sacramentum communionis et viaticum refectionis. | Brv06c09n02 -|1508|- |
Because our restorative principle is not only most sufficient but most wise, and it is His nature to do all things orderly, He so ordered and arranged things that we would have a sacrifice, a sacrament, and a nourishment which He conformed to the time of revealed grace, to the state of the way, and to our capacity. First, since the time of revealed grace requires that no oblation be offered except a pure, placating, and complete one, and there is no such offering except the one offered on the cross, namely, the body and blood of Christ, it is necessary that the body of Christ be contained in this sacrament not only figuratively but truly as an oblation proper to this time. Similarly, because in the time of grace it is proper that the sacrament of communion and love should not only signify communion and love but also stimulate them so that "it brings about what it represents," and it is proper that it should especially rouse us to mutual love and unite the members to the highest degree and be the unity of the head from which mutual love flows into us through the diffuse, uniting, and transformative strength of love, hence the true body and immaculate flesh of Christ are contained in this sacrament so that, diffusing Himself in us and uniting us to one another and transforming us into Himself through most ardent love by which He gave Himself to us, He offered Himself in our behalf and gave Himself up for us and exists with us to the end of the world. Thus the restoration suitable for the state of grace is a spiritual, universal, and salutary restoration. Spiritual restoration is the word of life. Hence the spiritual restoration of the spirit in the flesh is the incarnate Word or the flesh of the Word which is the common and salutary bread because, although it is one, yet all are saved through it. Because no other spiritual, universal, and salutary bread could be given other than the true body of Christ Himself, it must be truly contained in this sacrament which requires the perfection of a placating sacrifice, a uniting sacrament, and a restorative nourishment: and these matters ought to happen in the time of the New Testament, of revealed grace, and of the truth of Christ. | Quia vero principium nostrum reparativum non tantum est sufficientissimum, verum etiam sapientissimum, cuius est omnia agere ordinate; ideo sic dedit et disposuit nobis sacrificium, Sacramentum et viaticum exhibere, secundum quod competit tempori gratiae revelatae, statui viae et capacitati nostrae. -- Primo igitur, quoniam tempus gratiae revelatae requirit, quod iam non offeratur oblatio qualiscumque, sed pura, placida et plenaria; et nulla alia est talis, nisi illa quae .fuit in cruce oblata, scilicet Christi corpus et sanguis: hinc est, quod necessario oportet in hoc Sacramento non tantum figurative, verum etiam veraciter corpus Christi tanquam oblationem huic tempori debitam contineri. -- Similiter, quia tempori gratiae consonat, quod Sacramentum communionis et dilectionis non tantum sit communionem et dilectionem significans, verum etiam ad illam inflammans, ut «efficiat quod figurat »; et quod maxime nos inflammat ad dilectionem mutuam et maxime unit membra est unitas capitis, a quo per vim amoris diffusivam, unitivam et transformativam manat in nos dilectio mutua: hinc est, quod m hoc Sacramento continetur verum Christi corpus et caro immaculata ut se nobis diffundens et nos invicem uniens et in se transformans per ardentissimo caritatem * per quam se nobis dedita se pro nobis obtulit et. se nobis reddidit et nobiscum existit usque ad finem mundi. -- Per hunc etiam modum refectio competens statui gratiae est refectio spiritualis, communis et salutaris. Refectio autem spiritus est verbum vitae", ac per hoc refectio spirittualis spiritus in carne est Verbum incarnatum seu caro Verbi, quae cibus est communis et salutaris, quia, licet sit una, omnes tamen salvantur per ipsam. Quia ergo non est dare alium cibum spiritualem, communem et salutiferum nisi ipsum verum Christi corpus; hinc est, quod necesse est, ipsum in hoc Sacramento veraciter esse contentum, exigente hoc perfectione sacrificii placati vi, Sacramenti unitivi et viatici refectivi; quae debent esse in tempore novi testamenti et gratiae revelatae et veritatis Christi. | Brv06c09n03 -|1509|- |
Again, because in the wayfaring state it is not fit that we see Christ openly on account of the veil of obscurity and the merit of faith and it is not fit that we touch the flesh of Christ with our teeth because of the horror of such unseemly crudeness and the immortality of Christ's body, the body and blood of Christ must be veiled in sacred symbols and in fitting and expressive similitudes. And because nothing is more fitting for our restoration than the food of bread and the drink of wine, nothing is likewise more fitting to signify the unity of the true and mystical body of Christ than bread made from the most pure grain and wine pressed from pure grapes taken together, hence this sacrament ought to be represented under these species rather than any others. And because Christ ought to be present under these species not through a change made in Him but rather through a change made in them, it follows that, at the utterance of the two above-mentioned expressions which point out the existence of Christ under these species, there is a change of each substance into His body and blood, and the accidents alone remain as signs denoting and expressing His body. | Rursus, quia statui viae non competit Christum aperte videre, propter velamen aenigmatis et propter meritum fidei; nec convenit Christi carnem dentibus attrectare et propter horrorem cruditatis et immortalitatem ipsius corporis: ideo necesse fuit, corpus et sanguinem Christi tradi velatum sacratissimis symbolis et similitudinibus congruis et expressis. Et quoniam nihil magis est idoneum ad refectionem quam cibus panis et potus vini; nihil est etiam magis idoneum ad significationem unitatis corporis Christi veri et mystici, quam panis factus de mundissimis granis et vinum expressum de purissimis acinis in unum collectis: ideo sub his speciebus magis quam sub aliis debuit Sacramentum istud exhiberi. Et quia Christus sub illis speciebus esse debebat non secundum mutationem factam in ipso, sed potius in eis; ideo ad prolationem duplicis verbi praedicti, in que insinuatur existentia Christi sub speciebus illis, fit conversio substantiae utriusque in corpus et sanguinem, remanentibus solis accidentibus tanquam signis ipsius corporis contentivis et etiam expressas | Brv06c09n04 -|1510|- |
Because the blessed and glorious body of Christ cannot be divided into its parts and cannot be separated from the soul or from the highest divinity, hence under each species there is the one, entire, and indivisible Christ, namely, body, soul, and God. Hence in each is the one and most simple sacrament containing the entire Christ. And because every part of the species signifies the body of Christ, the whole body so exists in the whole species and it is in any part of it, whether it be undivided or separated. Hence the body is not there as circumscribed, as occupying space, as having position, as perceptible through any corporeal and human sense, but it is hidden from all sense so that faith may have its place and merit. That we may not perceive Him directly, these accidents, although they exist without their subject, have every function which they had previously as long as they contain within themselves the body of Christ and this is as long as they exist with their natural properties and are fit for eating. | Quia vero corpus Christi beatum et gloriosum non potest dividi in partes suas nec separari at anima neque a Divinitate summa; ideo sub utraque specie est unus Christus et totus et indivisus, scilicet corpus et anima et Deus; ac per hoc utrobique est unum et simplicissimum Sacramentum continens totum Christum. Et quoniam quaelibet pars speciei significat corpus Christi; hinc est, quod totum sic est in tota specie, quod in qualibet eius parte, sive sit integra, sive divisa; ae per hoc non est ibi ut circumscriptum, ut occupans locum. ut\l " habens situm, ut perceptibile per aliquem sensum corporeum et humanum, sed omnem latens sensum, ut fides habeat locum et meritum. Propter quod etiam, ut non deprehendatur, accidentia illa habent omnem operationem, quam etiam habebant prius, licet sint praeter subiectum, quamdiu intra se continent Christi corpus; quod quidem est, quamdiu durant in suis proprietatibus naturalibus et sunt idonea ad cibandum. | Brv06c09n05 -|1511|- |
Lastly, because our capacity for receiving Christ effectively lies not in our flesh but in our spirit, not in our stomach but in our mind, and because our mind does not come in contact with Christ except through knowledge and love, through faith and charity such that faith illumines for understanding and love inflames for devotion, therefore if anyone is to approach the sacrament worthily he ought to partake spiritually so that he may thus eat through the knowledge of faith and receive through the devotion of love. Hence the recipient does not transform Christ into himself but rather is himself translated into Christ's mystical body. For this reason it is quite evident that he who receives in a lukewarm manner, without devotion and inconsiderately, eats and drinks judgment unto himself, because he brings dishonor to such a great sacrament. So it is recommended that those who judge themselves less pure of mind or body or even without devotion, postpone reception until they are prepared for the eating of the true I^amb and may approach in a pure, devout, and circumspect manner. | Postremo, quoniam capacitas nostra ad Christum efficaciter suscipiendum non est in carne, sed in spiritu, non in ventre, sed in mente; et mens Christum non attingit nisi per cognitionem et amorem, per fidem et caritatem, ita quod fides 'illuminat ad recogitationem , et caritas inflammat ad devotionem: ideo ad hoc, quod aliquis digne accedat, oportet, quod spiritualiter comedat, ut sic per recogitationem fidei masticet, per devotionem amoris suscipiat; per quae non in se transformet Christum, sed ipse potius traiiciatur in eius mysticum corpus. -- Propter quod manifeste colligitur, quod qui tepide , indevote et inconsiderate accedit iudicium sibi manducat et bibit, quia tanto Sacramento contumeliam facit. Et ideo consilium est his qui se sentiunt minus mundos mente, vel carne, vel etiam indevotos, ut differant, quousque parati ad esum veri Agni mundi, devoti et circumspecti accedant. | Brv06c09n06 -|1512|- |
Hence this sacrament was ordered to be received with as much solemnity in place, time, words, prayers, and vestments as in the case of the celebration of Mass so that the celebrating priests as well as the recipients would receive the gift of grace through which they are cleansed, stimulated, perfected, restored, vivified, and most ardently borne up into Christ Himself through embracing love. | Propter quod etiam hoc Sacramentum praeceptum est celebrari cum solemnitate praecipua tam quantum ad locum quam etiam quantum ad tempus et quantum ait verba et orationes et quantum ad vestimenta in celebratione Missarum; ut tam ipsi sacerdotes conficientes quam etiam suscipientes percipiant gratiae donum, per quam purgentur, illuminentur, perficiantur, reficiantur, vivificentur et in ipsum Christum per excessivum amorem ardentissime transferantur. | Brv06c09n07 -|1513|- |
4. Penance | Brv06c10n00 -|1514|- | |
As to the sacrament of penance, this must be held: that it is "the second plank after the shipwreck" by which he who has been wrecked through mortal sin can return as long as he is in the present life, when and as often as he wishes to invoke divine mercy. The integral parts of this sacrament are: contrition in the soul, oral confession, and actual satisfaction. Out of these penance is integrated when the sinner, after having perpetrated mortal sin, deserts the same by deed, accuses himself by word, and detests his sin within his soul, proposing never to repeat the sin. After these things have been done in the required manner together with absolution given by one with orders, the key, and the jurisdiction, man is absolved from sin, reunited with the Church, and reconciled with Christ through the medium of the priestly key. The priest must have in his power not only absolution but also the power of excommunication and its remission which he appropriately has to obtain from the bishop as the spouse of the Church. | De Sacramento poenitentiae hoc tenendum est, quod ipsa est «secunda tabula post naufragium», ad quam naufragans per mortale peccatum recurrere potest, quamdiu est in statu praesentis vitae, quandocumque et quotiescumque divinam clementiam voluerit implorare. ~ Ipsius autem partes integrales sunt contritio in animo, confessio in verbo et satisfactio in facto. Ex quibus tunc poenitentia integratur, cum peccator omnem mortalem culpam perpetratam et facto deserit et verbo accusat et animo detestatur, proponens nunquam iterare peccatum. -His autem debito modo concurrentibus cum absolutione facta ab eo, in quo est ordo, clavis et iurisdictio ; absolvitur homo a peccato et reunitur Ecclesiae et reconciliatur Christo, mediante clave sacerdotali; per cuius etiam iudicium non tantum habet fieri absolutio, verum etiam excommunicatio et relaxatio, quae proprie habet fieri ab episcopo tanquam ab Ecclesiae sponso. | Brv06c10n01 -|1515|- |
The reason for understanding the foresaid is this: Because our restorative principle, namely, the incarnate Word, in so far as He is the Word, is the fountain of truth and wisdom, and in so far as He is incarnate, is the fountain of piety and indulgence, hence He ought to restore the human race through the remedies of sacraments and especially by attacking the greatest sickness, which is mortal sin, according to what is befitting for a pious priest, an experienced physician, and a just judge, so that in our cure the highest mercy, highest prudence, and highest justice of the incarnate Word may appear. | Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatum, eo ipso quod Verbum, fons est veritatis et sapientiae; eo ipso quod incarnatum, fons est pietatis et indulgentiae; ideo debet reparare genus humanum per medicamenta Sacramentorum, et praecipue contra praecipuum morbum, qui scilicet est peccatum mortale; iuxta quod decet pontificem pium, medicum peritum et iudicem aequum; ut sic in curatione nostra appareat Verbi incarnati summa clementia, summa prudentia et summa iustitia. | Brv06c10n02 -|1516|- |
First, because in our cure from mortal sin through penance the highest mercy of the most pious Priest, Christ Himself, must be present, and the highest mercy of the Priest surpasses all human sins, no matter what or how numerous the kind or how often they have been committed, hence sinners receive the pardon of the most clement Priest Himself, not once or twice but as often as they suppliantly invoke the mercy of God. And because divine mercy is then truly and suppliantly invoked when man possesses the lamentation of penance and because man can turn to penance as long as he is in the present life, for he is capable of turning to both good and evil, it follows that every sinner no matter how great, varied, or frequent his sin can have refuge in the sacrament of penance through which he receives remission of his sins. | Primum igitur, quoniam in curatione nostra a mortali culpa per poenitentiam apparere debet ipsius Christi pontificis pessimi summa clementia; et summa clementia Pontificis superexcedit omnia peccata humana, qualiacumque et quantacumque sint et quotiescumque fuerint perpetrata: hinc est, quod peccantes suscipere ad veniam est ipsius Pontificis clementissimi, non semel nec bis, sed quotiescumque suppliciter imploraverint clementiam Dei. Et quia divina clementia tunc vere et suppliciter imploratur, quando intervenit poenitentiae lamentum; et ad boe potest homo convertere se, quamdiu est in statu praesentis vitae, quia vertibilis est in bonum et in malum : hinc est, quod quantumcumque et quandocumque et quotiescumque peccator peccaverit, ad poenitentiae Sacramentum potest habere refugium, per quod sibi flat remissio peccatorum. | Brv06c10n03 -|1517|- |
Again, because in our cure the highest prudence of the most experienced physician, Christ Himself, ought to be manifested, and the prudence of a physician lies in applying contrary remedies not only to remove sickness but to cut off its cause, and since one sins against God with delight, consent, and perpetration, namely, in heart, mouth, and deed, hence the most prudent physician has so instituted things that against the disorderliness of the sinner and his concealed delight in these three powers, namely, the effective, interpretative, and operative, there should be set the reformation of the sinner in the same three powers through the penance of sorrow conceived in the heart, through compunction, expressed orally through confession and consummated in deed by satisfaction. And because all mortal sins turn men away from the one God and are opposed to the one grace and pervert the one principal righteousness of man, hence, that the remedy of penance may be sufficiently integrated from its own parts, man must have repentance for all sins: for the past through displeasure for the perpetrated acts, for the present through cessation from perpetrating the acts, and for the future through the resolve of never falling back into the same or into any other kind of sin so that thus, by his totally withdrawing from sin through penance, divine grace is received and through it pardon is obtained for all his sins. | Rursus, quia in curatione nostra debet manifestari \l " ipsius Christi, peritissima medici summa prudentia; et prudentia medici est in adhibendo remedia contraria, per quae non tantum morbus auferatur, verum etiam praescindatur causa; cum peccetur in Deum delectatione, consensu et perpetratione, scilicet corde, ore et opere: hinc est, quod prudentissimus Medicus instituit, ut contra deordinationem peccatoris secundum triplicem vim, scilicet affectivam, interpretativam et operativam, quae lit per delectationis complacentiam occultam, esset reformatio poenitentis secundum triplicem vim praedictam per doloris poenitentiam conceptam in corde per compunctionem, expressam in ore per confessionem, consummatam in opere per satisfactionem. Et quia omnia peccata mortalia ab uno Deo avertunt et uni gratiae opponuntur et unam principalem hominis rectitudinem pervertunt; hinc est, quod ad hoc, quod poenitentiae medicamentum sit sufficienter ex suis partibus integratum, necesse est, quod poenitentia habeatur de omnibus peccatis et quantum ad praeteritum per displicentiam de perpetratis, et quantum ad praesens per cessationem de perpetraret, et quantum ad futurum per propositum nunquam recidivandi vel in idem, vel in aliud genus peccati\l "; ut sic totaliter recedendo a culpa per poenitentiam divina gratia suscipiatur, per quam obtineatur venia omnium peccatorum. | Brv06c10n04 -|1518|- |
Lastly, because in our cure the righteous justice of the judge, Christ Himself, ought to be manifested, and because it is not for Him to judge in His own person until the last and final judgment, He ought to provide judges for particular judgments before the end. And because such judges are like mediators between offended God and offending man, close to Christ and preferred by the people, and those who are particularly close to and intimate with the Lord by reason of their office are those who are particularly consecrated to His ministry, namely, the priests, hence to all established in the sacerdotal order and to them alone the twofold power of the key is given, namely, the key of knowledge for discriminating, and the key which is the power of binding and loosing, for adjudicating and for dispensing the benefit of absolution. | Postremo, quia in curatione nostra manifestari debet ipsius Christi iudicis recta iustitia; et ipsius in propria persona non est iudicare ante iudicium ultimum et finale: ideo ad particularia iudicia ante finem iudices debuit constituere . Et quia iudices isti inter Deum offensum et hominem offendentem sunt quasi intermedii ut proximi Christo et praepositi populo; Domino autem illi praecipue sunt proximi et familiares ratione officii, qui sunt eius praecipue ministerio consecrati, scilicet sacerdotes: ideo omnibus in sacerdotali ordine constitutis et solis datur potestas duplicis clavis, scilicet clavis scientiae ad discernendum, et clavis, quae est potestas ligandi et solvendi, ad diiudicandum et absolutionis beneficium impendendum. | Brv06c10n05 -|1519|- |
Because in order to avoid confusion not everyone who desires it is given preference in the militant Church, since the ecclesiastical hierarchy itself ought to be ordained in conformity with judicial power, the power of binding and loosing was granted first to the one, first, and highest priest, to whom universal power was granted as the highest head, then this power was divided according to the particular Churches so that it descends from the one head first to the bishops and then to the priests. Hence, though every priest has orders and the key, the use of the key extends only to those who are ordinarily subject to them, unless it is given to a priest by one who has ordinary jurisdiction. Since that jurisdiction is chiefly in the highest head and then in a bishop and lastly in a priest having the care of souls, it can be given by any one of these to another, sufficiently indeed by the lowest one, more by the middle one, and most by the highest one. | Quia vero propter confusionem vitandam non quilibet cuilibet est praelatus in Ecclesia militante, cum ipsa hierarchia ecclesiastica debeat esse secundum potestatem iudiciariam ordinata; ideo haec potestas ligandi et solvendi concessa est primo uni primo et summo sacerdoti, cui collata est tanquam summo capiti potestas universalis; et deinde secundum particulares Ecclesias dividitur in partes, ita quod primo in episcopos et deinde in presbyteros descendit a capite uno. Ideo, licet unusquisque sacerdos habeat ordinem et clavem, ad eos tamen usus clavis tantum se extendit, qui sibi ordinarie sunt subiecti , nisi sibi ab eo qui habet iurisdictionem ordinariam , committatur. Cum vero illa iurisdictio principaliter sit in capite summo et deinde in episcopo et postremo in sacerdote curato; potest quidem a quolibet horum committi alteri, sufficienter quidem ab infimo, magis a medio et maxime a supremo. | Brv06c10n06 -|1520|- |
And because jurisdiction rests in the supreme pontiff and also in the bishops not only for judging between God and man in secrecy, but also for judging between man and man in the open: for example, judging those intrusted with the reignment and custody of the Church, for they are like a wife given to her husband; hence the prelates have the sword, which they can use to strike for the defense of justice in excommunication, and the power of giving in abundance from the treasures of the merits of the Church which they have intrusted to them by the head and the members, and this power is remission, so that as judges of the true God they possess the whole power of binding and loosing by which they may strike the impenitent, repress the rebels, and absolve and reconcile those truly penitent to God and holy mother Church. | Et quia in Pontifice summo et etiam in episcopis est huiusmodi iurisdictio non tantum ad iudicandum inter Deum et hominem in occulto, verum etiam ad iudicandum inter hominem et hominem in aperto, tanquam in illis quibus commissum est Ecclesiae regimen et custodia, sicut sponso committitur sponsa; hinc est, quod gladium habent praelati, quo possunt percutere ad iuris defensionem in excommunicatione, et potestatem largienda de thesauris meritorum Ecclesiae, quos habent repositos et commendatiis tam a capite quam a membris, et hoc in relaxatione; ut sic tanquam veri Dei iudices ligandi et solvendi integram possideant potestatem, per quam impoenitentes feriant et compescant rebelles, et nihilominus absolvant et reconciliet Deo et sanctae matri Ecclesiae veraciter poenitentes. | Brv06c10n07 -|1521|- |
5. Extreme Unction | Brv06c11n00 -|1522|- | |
As to the sacrament of extreme unction, this must be held: that it is the sacrament of those departing from this life, preparing and disposing them for perfect health; it is also effective in expunging venial sins and for the recovery of health if this is for the good of the infirm person. For the integrity of this sacrament, simple but consecrated oil is required, as are the recitation of prayers and the anointing of seven designated parts of the one who is sick, namely, the eyes, ears, nostrils, lips, hands, feet, and loins. This sacrament should be given only to adults who desire it, who are imminently in danger of death, and then only by the administration of a priest. From this it is evident that there is a sevenfold difference between this sacrament and confirmation, namely, in effect, matter, form, recipient, minister, place, and time. | De Sacramento unctionis extremae hoc in summa tenendum est, quod ipsa est Sacramen tum exeuntium ex hac vita, praeparans et disponens ad sanitatem perfectam; valet etiam ad delenda venialia et ad recuperandam sanitatem praesentem, si infirmo expediat. -- Ad huius autem Sacramenti integritatem requiritur oleum simplex, sed consecratum, vocalis expressio orationum, inunctio infirmi in septem partibus determinatis, scilicet in oculis, auribus, naribus, labiis, manibus, pedibus et lumbis. -- Nec debet istud Sacramentum dari nisi adultis et postulantes , imminente periculo mortis, et hoc per manum et ministerium sacerdotis. -- Ex quo colligitur, quod inter hoc Sacramentum et confirmationem est differentia septiformis, scilicet in efficacia, materia, forma, suscipiente, dante, loco et tempore. | Brv06c11n01 -|1523|- |
The reason for understanding the foresaid is this: Because our restorative principle, namely, the incarnate Word, restores us in so far as He is the mediator of God and men, the man Jesus Christ, and in so far as He is Jesus, has to save us and, in so far as He is Christ the anointed has to allow anointing grace to flow into others, hence He must bestow salutary anointing on His own members in His sacraments. Because the soul, to be perfectly healthy, requires a triple kind of health, namely, for the strain of action, for the sweetness of contemplation, and for the felicity of comprehension, and the first is for those entering the ranks of the Church, the second is for those directing the ranks, whose duty it is to teach others, and the third is for those departing from the ranks through death, hence the Lord begins the sacramental anointing in confirmation and gives the middle anointing in the pontifical order and the last anointing when we are imminently in danger of death. | Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatam, nos reparat inquantum mediator Dei et hominum, homo Christus Iesus; et in quantum Iesus habet salvare, in quantum autem Christus, unctus, habet unctionis gratiam in alios domare: hinc est, quod ipsius est in Sacramentis suis unctionem membris suis tribuere salutarem. Quoniam autem anima ad hoc, quod perfecte sanetur, indiget triplici genere sanitatis, scilicet ad strenuitatem actionis, ad suavitatem contemplationis et ad felicitatem comprehensionis; et prima est intrantium in aciem Ecclesiae, secunda est praesidentium in eadem, quorum est alios erudire, et tertia est exeuntium de eadem per mortem: hinc est, quod non solum unctionem sacramentalem instituit Dominus in confirmatione, verum etiam mediam in ordine pontificali et extremam, imminente pericula mortis. | Brv06c11n02 -|1524|- |
Because "the end imposes the necessity of those things which tend to the end," this sacrament ought to be performed and also integrated, received and dispensed, for this end. The first, because the performance of this sacrament ought to be regulated by the end. There is an end because this sacrament was introduced to secure and expedite our salvation and perpetual felicity. This is brought about through devotion which raises us up and through remission of venial sins and other consequences which press us downwards. Hence this sacrament possesses efficacy in arousing devotion, in remitting venial sins, and in more easily cleansing the blot of sin. Because it aids many sick persons to live in order to accumulate merits, the sacrament by making the soul vigorous in good and by unburdening it of evil, also frequently alleviates sickness. Thus it is that St. James says that "the prayer of faith shall save the sick man . . . and if he be in sins, they shall be forgiven him" (Jas. 5:15). | Quoniam igitur «finis imponit necessitatem his quae sunt ad finem»; hinc est, quod secundum exigentiam huius finis debet hoc Sacramentum operari, debet etiam integrali, suscipi et dispensari. -- Primum igitur, quia huius Sacramenti operatio debet regulari a fine; et finis est, quia introductum est ad salutem felicitatis perpetuae facilius et expeditius consequendam; et hoc fit per devotionem sursum levantem et per exonerationem a culpis venialibus et aliis sequelis, quae deorsum deprimunt: hinc est, quod Sacramentum istud efficaciam habet et ad devotionem excitandam et ad venialia dimittenda et ad peccatorum scoriam facilius abolendam. fit quia pluribus infirmis expedit adhuc vivere ad suorum cumulum meritorum; hinc est, quod Sacramentum istud et animam vigorando in bono et exonerando a malo frequenter etiam alleviat a morbo, fit hoc est quod dicit beatus Iacobus*, quod oratio fidei salvabit infirmum., et si in peccatis fuerit, dimittentur ei. | Brv06c11n03 -|1525|- |
Again, because the institution of this sacrament ought to meet the requirement of its end, and this is the acquisition of spiritual salvation through the remission of sins, and such salvation means health and cleanness of the conscience within us by which the heavenly Judge judges, there ought to be simple and consecrated oil in this sacrament because such oil denotes sanctity and splendor in the conscience within us. Because mortal man does not have power over that salvation, we use prayer and vocal form with humble words to procure the gift of grace. And because the soul is the center of the spiritual infirmities in the body which spring from the four principal powers of our body, namely, the sensitive, interpretive, generative, and progressive, the members appropriate to these powers must be anointed. Because there are five members appropriate to the five senses, namely, the eyes for seeing, the ears for hearing, the nose for smelling, the hands for feeling, and the mouth for tasting and also for another power, namely, speaking (the interpretive), and also the feet serve for walking (the progressive), and the loins for generation—and it is unsuitable and shameful to touch or even to mention by name the generating organs—hence the anointing ought to be in the seven above-mentioned places so that thus man is guided through this sacrament to complete health through the cleansing of every venial sin. | Rursus, quia huius Sacramenti institutio debet esse secundum exigentiam finis; et hic est acquisitio spiritualis salutis per remissionem culparum; et haec salus respicit sanitatem et munditiam con sci en ti ae interioris, secundum quam iudicat ille iudex caelestis: hinc est, quod in hoc Sacramento debet esse oleum simplex et consecratum, quia sanctitatem et nitorem designat in habitaculo conscientiae. Quia vero super illam salutem mortalis homo non habet potestatem; hinc est, quod oratio et forma vocalis exprimitur per verbum deprecativum ad impetrandum gratiae donum. -- Et quoniam anima infirmitates spirituales contrahit in corpore secundum quatuor virtutes ipsius corporis regitivas, scilicet sensitivam, interpretativam, generativam et progressivum; hinc est, quod membra his virtutibus deservientia sunt inungenda. Quia igitur quinque sunt membra deservientia quinque sensibus, scilicet oculi visui, aures auditui, nares olfactu!, manus tactui et os gustui et etiam alii virtuti, scilicet interpretativae, et pedes deserviunt progressui, et lumbi generationi -- quia genitalia indignum et pudendum est contrectari et etiam nominari -- hinc est, quod inunctio debet fieri in septem locis praedictis, ut sic disponatur homo per hoc Sacramentum ad plenitudinem sanitatis per deletionem omnis venialis peccati. | Brv06c11n04 -|1526|- |
Lastly, because the reception of that sacrament depends on its purpose, and the purpose is a more rapid journey to heaven through the unburdening of venial sin and the turning of the mind to God, it ought not to be given except to adults who have sinned venially, and to none except petitioners elevated by devotion, and only to those in danger and, as it were, in a passage to another status. And because this is the sacrament of those in danger, and yet has sacred matter, namely, consecrated oil, it ought to be commonly distributed by priests because of the chance of its omission and because consecrated oil must not be handled except by consecrated hands. | Postremo, quia istius Sacramenti susceptio a fine dependet; et finis est velocior transitus ad caelum per depositionem oneris venialium et conversionem mentis ad Deum: ideo non debet dari nisi adultis, qui venialiter peccant; nec aliquibus nisi petentibus, qui devotione sursum eriguntur; nec aliquibus nisi in periculo constitutis et quasi in transitu ad alium statum. -- fit quia hoc Sacramentum est periclitantium; et tamen habet materiam sacram, scilicet oleum consecratum: hinc est, quod propter periculum evitandum communiter committi debet sacerdotibus, et propter consecrationem olei non est nisi a consecratis manibus contrectandum. | Brv06c11n05 -|1527|- |
From the differences in the ends of confirmation and extreme unction arise the differences in efficacy, in matter and form, in time and place, in recipient and minister: in efficacy because the former sacrament disposes one to contend better, the latter for leaving this world more quickly; in matter because the former uses oil mixed with balsam, the latter pure oil; in form because the former is indicative, but the latter deprecative; in place because the former is on the forehead, the latter on many members; in time because the former occurs in health, the latter in sickness; in the recipient because the former is for adults and children, the latter only for adults; in the minister because the former is given by bishops, the latter by any priest whatsoever. All these differences derive from the end because, as has become clear, a difference in the proximate ends introduces a difference in the means ultimately designed for those ends. | Ex variatione igitur finis in confirmatione et unctione extrema oritur diversitas in efficacia, in materia et in forma, in loco et in tempore, in suscipiente et in dispensante: in efficacia, quia illud Sacramentum disponit ad melius agonizandum, hoc ad celerius evolandum; in materia, quia illud in oleo permixto balsamo, hoc vero in oleo puro; in forma, quia illud in indicativa, hoc vero in deprecativa; in loco, quia illud in fronte, hoc vero in multiplici parte; in tempore, quia illud in sanitate, hoc autem in aegritudine; in suscipiente, quia illud non solum adultis, verum etiam parvulis, hoc vero tantum adultis; in dante, quia illud ab episcopis, hoc autem a sacerdotibus quibuscumque, fit haec omnis diversitas a fine procedit, quia, sicut claruit, diversitas in finibus proximis diversitatem introducit in his quae ad fines illos habent finaliter ordinari. | Brv06c11n06 -|1528|- |
6. Orders | Brv06c12n00 -|1529|- | |
As to the sacrament of orders, we must hold that "orders is a certain sign by which spiritual power is given through ordination." Though orders is one of the seven sacraments, there are seven steps to orders. The first is porter, the second reader, the third exorcist, the fourth acolyte, the fifth sub- deacon, the sixth deacon, and the seventh priest. Under these, by way of preparation, are the clerical tonsure and the reader of the psalms and conversely, the bishop, patriarch, and pope are above them as a complement because orders flow from them and ought to be dispensed with proper signs for sight and hearing, to preserve the required solemnity in place, time, office, and person. | De Sacramento ordinis haec in summa tenenda . sunt, quod « ordo est signaculum quoddam, quo spiritualis potestas traditur ordinato». -- Licet autem ordo sit unum de septem Sacramentis, septiformis tamen est ordinis gradus. Primus est in ostiariis, secundus in lectoribus, tertius in exorcistis, quartus in acolythis, quintus in subdiaconis, sextus in diaconis, septimus in presbyteris. His autem quasi per modum cuiusdam praeparatorii supponitur clericalis tonsura et etiam psalmistatus; per modum autem complementi superponitur episcopatus, patriarchatus et etiam papatus; a quibus manant ordines et dispensari debent sub debitis signis, tam ex parte visus quam ex parte auditus, solemnitate debita nihilominus observata quantum ad tempus, locum, officium et personam. | Brv06c12n01 -|1530|- |
The reason for understanding the foresaid is this: Because for our salvation the restorative principle, namely, the incarnate Word, as God and man, has instituted the remedies of the sacraments ordinately, distinctly, and powerfully to accord with the dictates of His goodness, wisdom, and power, He entrusted to men the remedies of the sacraments to be dispensed not in any way but in the way which order, discretion, and power dictate. Some persons ought to be distinguished and separated to carry out this office, and this power should be given to them by a proper law. Because a differentiation of this kind ought not to be made except through sacred signs and the sacraments are such, there ought to be some sacrament which is a sacred sign, ordinate, distinctive, and potent, for the dispensation of the other sacraments in a distinctive, potent, and ordinate manner. Therefore orders is defined as "a certain sign in which spiritual power is given by ordination" so that at the same time the three above-named qualities are present in its description and from these we can in summation say what things are required for the integrity of orders. | Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatum, quia ut Deus et homo Sacramentorum medicamenta ad salutem hominum instituit ordinate, discrete et potestative secundum exigentiam suae bonitatis, sapientiae et virtutis; hinc est, quod ipsa medicamenta Sacramentorum commisit hominibus dispensanda non qualitercumque, sed eo modo, quo exigebat ordo, discretio et potestas. Oportuit ergo, aliquas personas ad huiusmodi officium exsequendum distingui et segregari, quibus ordinarie iure potestas huiusmodi committeretur. -- Et quia huiusmodi discretio non debuit fieri nisi per signa sacra, cuiusmodi sunt Sacramenta; hinc est, quod debuit esse aliquod Sacramentum, quod esset sacrum signaculum ordinativum, distinctivum et potestativum ad Sacramenta cetera dispensanda modo distinctiva, potestativo et ordinativa. Et ideo ordo definitur «signaculum quoddam, in quo spiritualis potestas traditur ordinato »; ita quod simul in eius notificatione clauduntur tria praedicta, ex quibus colligi possunt in summa, quae ad integritatem ordinis exiguntur. | Brv06c12n02 -|1531|- |
First, therefore, because orders is a distinctive sign and hidden from all people so that one ordained is completely set aside for the service of God, a certain distinction precedes orders in the tonsure and crown. It indicates the cutting off of temporal appetites and the elevation of the mind to eternity so that every cleric is shown to be destined for the service of God. Therefore one says in receiving the crown: "The Lord is the portion of my inheritance," etc. And because such a one ought to be instructed in the divine praises which are found principally in the psalms, the position of reader of the psalms also ought to precede orders as a preamble which Isidore in a broader sense enumerates among the orders. | Primum igitur, quoniam ordo est signaculum distinctivum et sequestrativum ab omni populo, ut quis divino cultui sit totaliter mancipatus; ideo ordines praecedit distinctio quaedam in tonsura et corona, per quam intelligitur resecatio temporalium appetituum et mentis elevatio ad aeterna, ut totus ostendatur clericus deputatus esse ad divinum cultum: et ideo dicit in susceptione coronae: Dominus pars hereditatis meae etc. -- Et quia talis debet esse instructus in divinis laudibus, quae maxime consistunt in Psalmis; ideo psalmistatus tanquam praeambulus ceteros ordines antecedit, quem tamen largo modo Isidorus inter ordines numeravit. | Brv06c12n03 -|1532|- |
Secondly, because orders is an ordinating sign and also ordinate in itself, and orders consists in a complete separation and distinction of grades consistent with the requirements of a sevenfold grace for whose dispensation the sacrament of orders is mainly designed, there are seven orders leading by degrees to the priesthood, which is the culmination of orders because it is the office of the priest to consecrate the sacrament of the body of Christ in whom there is a fullness of all grace. Hence the other six are subministrative and, as it were, steps through which one is raised to the throne of Solomon. Thus the preliminary orders are six because of the perfection of that number, for six is the first perfect number, and the perfection and sufficiency of the office of the ministry require such a number. It is fitting that some with orders administer as if from a more remote place, some as if from a nearer place, and some as if from the nearest place so that nothing may be lacking in an orderly ministry. Because each of these orders increases in the amount of cleansing and illumination, there are six ministerial orders, and the seventh is the most perfect of all for to it is intrusted the sacrament of the altar, which is delegated to one order as the final and complete end. | Secundo vero, quia ordo est signaculum ordinativum et in se ipso etiam ordinatum; et ordo consistit in graduum disparitate et distinctione completa, secundum, quod exigit septiformis gratia, ad cuius dispensationem Sacramentum ordinis principaliter ordinatur: hinc est, quod septem sunt ordines gradatim ordinati usque ad sacerdotium, in quo status est ordinum; quia ipsius est consecrare Sacramentum corporis Christi, in quo est plenitudo omnium gratiarum; unde alii sex sunt tanquam subministrativi et quasi gradus quidam, per quos ascenditur ad thronum Salomonis ; qui et sex sunt propter numeri perfectionem, quia senarius est primus numerus perfectus, et propter hoc, quod sic exigit perfectio et sufficientia officii ministrandi. Nam oportet, aliquos ministrare quasi a remotiori, aliquos a propinquiori et aliquos a proximo, ut nihil desit in ministerio ordinato. Et quia quodlibet horum ministeriorum geminatur secundum actum purgandi et illuminandi; hinc est, quod sex sunt ordines ministeriales et septimus .omnium perfectissimus, in quo altaris conficitur Sacramentum, qui consummatur in ordine uno tanquam in termino ultimo et completo. | Brv06c12n04 -|1533|- |
Lastly, because orders is a potent sign not only with respect to the dispensation of the other sacraments but also with respect to itself, and power over power is excellent power, hence orders should have not only simple power, and power of this kind is simple orders, but it should also have the perfection of power, and power of this kind exists in those who can properly confer orders. And because excellence is diluted as it descends and is unified as it ascends, there are many bishops, fewer archbishops, very few patriarchs, and one father of fathers who is rightly called pope, the one, first and greatest spiritual father of all fathers, and on the other hand of all the faithful, the distinguished hierarch, the single spouse, undivided head, highest pontiff, vicar of Christ, fountain, origin, and ruler of all ecclesiastical principalities. From him, the highest of all, ordained power is derived even down to the lowest members of the Church as the great dignity in the ecclesiastical hierarchy requires. | Postremo, quia ordo est signaculum potestativum non tantum respectu aliorum Sacramentorum dispensandorum, verum etiam respectu sui; et potestas super potestatem est potestas excellens: ideo sibi non tantum competit potestas simplex, cuiusmodi est in ordine simplici, verum etiam eminentia potestatis, cuiusmodi est in his quorum est ordines ordinarie dispensare. Et quia excellentia, quanto magis descendit, tanto magis dilatatur et quanto magis ascendit, tanto magis unitur: hinc est, quod plures sunt episcopi, pauciores archiepiscopi, paucissimi patriarchae et unus pater patrum, qui Papa merito appellatur, tanquam unus, primus et summus pater spiritualis omnium patrum, immo omnium fidelium et hierarcha praecipuus, sponsus unicus, caput indivisum, Pontifex summus, Christi vicarius, fons, origo et regula cunctorum principatuum ecclesiasticorum ; a quo tanquam a summo derivatur ordinata potestas usque ad infima Ecclesiae membra, secundum quod exigit praecellens dignitas in ecclesiastica hierarchia. | Brv06c12n05 -|1534|- |
And because this dignity rests principally in orders, the sacrament ought not to be dispensed except with great discretion and solemnity, and accordingly neither by everyone nor to everyone nor in every place nor at an indiscriminate time, but rather to literate persons, honorable, and tree from all unsuitable irregularities, to one fasting, in a sacred place, during Mass, and at times set by ecclesiastical order, and then by bishops to whom, because of their excellence, are reserved the following: the dispensation of orders, confirmation by the imposition of hands, consecration of monks and abbots, and the dedication of churches. Because of their solemnity, all these ought not to be administered except by those who have preeminent power. | Et quia haec dignitas praecipue manet in ordine, ideo hoc Sacramentum non debet dispensari nisi cum magna discretione et solemnitate, ac per hoc non a quolibet nec cuilibet nec in quolibet loco nec quolibet tempore; sed personis litteratis, honestis et a cunctis irregularitatibus alienis, ieiuno stomacho, loco sacro, tempore Missae et temporibus ab ecclesiastica iure statutis debent huiusmodi ordines dispensari, et hoc ab episcopis, quibus propter sui eminentiam reservatur dispensatio ordinum, confirmatio per impositionem manuum, consecratio monialium et abbatum et dedicatio ecclesiarum\l "; quae propter sui celebritatem non debent dispensari nisi ab his qui habent praeeminentiam potestatis. | Brv06c12n06 -|1535|- |
7. Matrimony | Brv06c13n00 -|1536|- | |
As to the sacrament of matrimony, this must be held in summation: that "matrimony is the legitimate union of a man and a woman retaining their individual manner of life." " This union existed not only after sin but before sin. Formerly the sacrament of matrimony was instituted as an office, now it is not only an office but also a remedy against the sickness of concupiscence. Formerly it signified the union of God and the soul, now besides this it signifies the union of Christ and the Church and of the two natures in a unity of person. This union is created through the free consent of each person outwardly expressed in some sensible sign, but it has to be consummated through carnal union. Matrimony is begun by words of promise, ratified by present words, but consummated in carnal union. This sacrament has three benefits, namely, faith, offspring, and a sacrament, and it has twelve impediments which hamper those uniting and separate those already united as is shown in these verses: Error, disparity in circumstance, vow, blood relationship, crime, Disparity in religion, force, orders, existing marital ties, spiritual affinity, If you are affianced, if perchance you shall not be able to be together; These things prevent marriage from being entered into and break up unions already entered into. | De Sacramento matrimonii hoc in summa tenendum est, quod « matrimonium est coniunctio legitima maris et feminae, individuam vitae consuetudinem retinens ». Haec autem coniunctio non solum fuit post peccatum, verum etiam ante peccatum; sed prius fuit institutum Sacramentum coniugii in officium, nunc autem non solum in officium, verum etiam in remedium contra libidinis morbum; prius significabat coniunctionem Dei et animae, nunc autem praeter hoc significat coniunctionem Christi et Ecclesiae et duarum naturarum in unitate personae. -- Introducitur autem haec coniunctio in esse per liberum consensum animorum ex parte utriusque personae, exterius expressum in aliquo signo sensibili, consummari autem habet in copula carnali. Nam per verba de futuro dicitur matrimonium initiari, per verba de praesenti ratificari, sed per carnalem copulam habet consummari. -- Huius autem Sacramenti tria sunt bona, «scilicet fides, proles et Sacramentum»; et duodecim impedimenta, quae impediunt contrahendum et dirimunt iam contractum, quae in his versibus continentur : Error, conditio, votum, cognatio, crimen, Cultus disparitas, vis, ordo, ligamen, honestas; Si sis affinis, si forte coire nequibis: Haec socianda vetant coniugia, iuncta retractant. | Brv06c13n01 -|1537|- |
The reason for understanding the foresaid is this: Because our restorative principle, namely, the incarnate Word, in so far as He is the Word of God, is the fountain of the highest wisdom and in so far as He is incarnate is the fountain of mercy on earth, therefore in so far as He is the uncreated Word, He is, because of His highest wisdom, the formative principle of the human race, and in so far as He is incarnate, is the reformative principle of it out of His highest mercy. Therefore He restores the human race through His mercy because formerly, because of His wisdom, He made it restorable, which quality His supreme order required because He made the human race able to stand, able to fall, and able to be restored, as was shown in preceding chapters." Because the Word of God in His wisdom made man, as was fitting, able to stand, able to fall, and able to rise. He ordained the human race to be propagated in such a manner as would by its very nature be congruous with its power to stand and to be cured, just as there is in that propagation something of sin, namely, concupiscence, which brings about sickness. And because man's original state derived from the union of the soul itself to God and through a unitive love in a most chaste, singular, and individual way, and because the remedy came about from the union of a divine and human nature in the unity of a hypostasis and person, a unity, I say, introduced by divine grace as single and individual, hence God has instituted from the beginning that propagation should come about through the individual and single union of man and woman which before the time of sin signified the union of God and the soul or of God and the subcelestial hierarchy but after sin the union of God and human nature, or of Christ and the Church. Thus it is a sacrament before and after man's fall, though first in one way and then in another as regards its signification and use. Since marriage was a sacrament before sickness came, concupiscence which came through sin has to be excused through matrimony rather than avail to corrupt it. This is so because sickness does not corrupt the remedy, but the remedy has to cure the sickness. From this it appears what matrimony is and in what way it was divinely introduced. | Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatum, eo ipso quod Verbum Dei, est fons sapientiae in excelsis\l "; eo ipso quod incarnatum , est clementiae fons in terris; et «ideo, eo ipso quod Verbum increatum, est humani generis formativum ex summa sapientia; eo ipso quod incarnatum, est ipsius reformativum ex summa clementia. Ideo enim humanum genus reparat per clementiam, quia prius reparabile fecit ex sapientia, quae pro suo summo ordine exigebat, quod genus humanum faceret potens stare, potens labi, potens etiam reparari, sicut in praecedentibus\l " ostensum fuit. Quoniam ergo Verbum Dei in sua sapientia hominem fecit, sicut et congruum fuit, potentem stare, cadere et surgere; hinc est, quod genus humanum eo modo propagandum ordinavit, quod ex ipso modo propagandi haberet quod manuduceret ipsum ad standum; haberet etiam quod manuduceret ad remedium, sicut etiam in propagatione illa est aliquid per peccatum, scilicet libido, quod traducit morbum. Et quia status hominis erat ex coniunctione ipsius animae ad Deum per amorem unitivum modo castissimo, singulari et individuo; remedium veniebat ex coniunctione divinae naturae et humanae in unitatem hypostasis et personae, unitatem, inquam, divina gratia introductam ut singularem et individuam: hinc est, quod Deus ab initio instituit, ut propagatio fieret per coniunctionem maris et feminae individuum et singularem, quae significaret ante peccatum coniunctionem Dei et animae, seu Dei et subcaelestis hierarchiae, post peccatum vero coniunctionem Dei et humanae naturae, seu Christi ei Ecclesiae; et ideo utrobique est Sacramentum, scilicet ante et post, licet alio et alio modo, quantum ad significationem et usum. Cum enim esset Sacramentum, antequam superveniret morbus; libido, quae supervenit per peccatum, potius habet per matrimonium excusari, quam ipsum valeat vitiare; quia non morbus medicamentum corrumpit, sed medicamentum habet curare morbum\l ". -- Ex quo manifesti: apparet, quid sit matrimonium, et qualiter divinitus sit introductum in esse. | Brv06c13n02 -|1538|- |
Again, because any of the above-named spiritual unions signified in the sacrament of matrimony is a union of one who is the active and influencing party and the other who is the passive and receiving party, and this occurs through a bond of love which proceeds from nothing but the will, hence matrimony ought to be the union of two persons, different in activity and passivity, namely, the male and the female sex, and this union must follow the untrammeled consent of the will. And because the will does not appear outwardly except through a sign expressing it, mutual consent must be expressed outwardly. But because consent as a promise is not consent itself but a promise of consent, and consent before the union does not make a complete union because the parties are not as yet one flesh, matrimony is said to be begun through words of promise, confirmed through present words, but completed in carnal union because the parties are one flesh and become one body. Hence marriage completely signifies that union which exists between us and Christ. Then the body of one is given over completely to the body of the other according to the power of one's partner to procreate. | Rursus, quia quaelibet praedictarum spiritualium unionum in Sacramento matrimonii significatarum est unio unius sicut agentis et influentis, alterius sicut patientis et suscipientis; et hoc, faciente amoris vinculo, qui ex mera voluntate procedit: hinc est, quod matrimonium debet esse coniunctio duplicis personae, differentis secundum rationem agentis et patientis, scilicet virilis sexus et muliebris, et hoc ex mero consensu voluntatis. -- Et quia voluntas exterius non apparet nisi per signa ipsam exprimentia; hinc est, quod necesse est, ut consensus mutuus exterius exprimatur \l ". -- Quia vero consensus ut de futuro non est proprie consensus, sed ipsius promissio; consensus vero ante commixtionem non facit plenariam unionem, quia nondum sunt una caro: hinc est, quod per verba de futuro dicitur matrimonium esse initiatum, de praesenti confirmatum , sed in carnali copula consummatum, quia tunc sunt una caro et unum coitus fiunt; ac per hoc plene significat unionem illam, quae est Inter nos et Christum. Tunc enim plene traducitur corpus unius in corpus alterius secundum sui comparis potestatem \l "ad procreandam prolem. | Brv06c13n03 -|1539|- |
There are three benefits of matrimony, namely, a sacrament because of its insoluble bond, faith because of the discharge of what is due, and offspring, an effect following upon both. | Et ideo ipsius matrimonii sunt tria bona, scilicet Sacramentum propter vinculum insolubile, fides propter debiti solutionem, proles vero sicut effectus consequens ad utrumque. | Brv06c13n04 -|1540|- |
Lastly, because the above-stated matrimonial union ought to proceed from free consent to the union of different persons under one law of matrimony, and this can be hampered in twelve ways, there are twelve impediments of matrimony. There are required for matrimonial consent: freedom in consent, freedom on the part of the consenter, and fitness for union. Freedom in consent is destroyed in two ways by two kinds of involition, namely, through error and through force. Thus these are the first two impediments, namely, error and force. Freedom on the part of the consenter is destroyed through his being bound to another, either to God or to man. If to God, either through an expressed vow or through something which has a vow attached to it. The first is in a vow, the second in orders. If one is bound to man, there are two bonds: either in existing or preceding ties: the first is the bond by which one is bound to his wife, the second is in crime when an adulterer or an adulteress has brought about the death of the consort, or, if he is still living, has given a promise of marriage. Thus there are four impediments, namely, vow, orders, ties, and crime. Fitness for union requires a suitable distance between persons, and this is destroyed through too close relationship or too great a disparity. Too close relationship comes through blood relationship or through something similar to blood relationship, as legal and spiritual relation: either it comes through mingling of the sexes or through the relationship of sponsors. Thus there are three impediments, namely, blood relationship, spiritual affinity, and reflection on public decency. Too great a disparity exists either in regard to defects which are natural, as when the parties cannot be joined bodily, or in regard to fortuitous defects which are not in our dispensation, as when one is a slave and the other is free, or in regard to differences in the matter of religion, as when one is baptized but the other is not. Thus there are three impediments: incapability of union, disparity of condition, and disparity of religion. Hence twelve impediments in all, as the Holy Spirit teaches, are recognized by the Church, to whom the sacrament of marriage in particular is intrusted, although all the sacraments are so intrusted, for regulation of the various situations which can arise and because of the sickness attached to it. This sickness is especially infectious and does not at all tend toward moderation. Therefore it is for the Church to limit the degrees of blood relationship, just as she sees necessary at the time and to adjudge persons legitimately or illegitimately married and to decree separation. But the Church never must nor can it annul a marriage which has been legitimately entered into, because whom God has joined, no one, howsoever great his power, can separate, since the jurisdiction of judging the universe remains in God Himself. | Postremo, quia dicta coniunctio matrimonialis debet esse ex libero consensu procedens ad copulationem personarum distantium in unam matrimonii legem; et hoc potest duodecim modis impediri: hinc est, quod duodecim sunt impedimenta matrimonii; quod patet sic. -- Ad matrimonialem namque consensum requiritur libertas in consensu, libertas in consentiente et idoneitas ad coniunctionem. Sed libertas in consensu tollitur per duo secundum duas partes involuntarii, scilicet per ignorantiam et per violentiam. Et sic sunt duo impedimenta, scilicet error et violentia. -- Libertas autem in consentiente tollitur per hoc, quod quis est alligatus alteri, et hoc vel Deo, vel homini. Si Deo, hoc est vel per votum expressum, vel per aliquid, quod habet votum annexum. Primum est in volo, secundum in ordine. Si autem homini, hoc dupliciter: aut per ligamen existens, aut per praecedens. Primum est in ligamine, quo quis ligatus est uxori; secundum est in crimine, quando moechus, vel moecha machinatus est in mortem coniugis, vel, ipso vivente, fidem de contrahendo dedit. Et sic sunt quatuor impedimenta, scilicet votum, ordo, ligamen et crimen. -- Idoneitas autem ad unionem est distantia personarum conveniens, quae tollitur per nimiam proximitatem, vel per nimiam elongationem. Nimia autem proximitas venit\l " per generationem, sive per aliquid simile generationi, ut est cognatio legalis et spiritualis; aut venit per commixtionem sexuum, aut per contractionem sponsalium. Et sic sunt tria impedimenta, scilicet cognatio, affinitas et publicae iustitiae honestas. -- Nimia autem distantia aut attenditur quantum ad ea quae sunt naturae, ut cum non possunt commisceri carnaliter; aut quantum ad ea quae sunt fortunae, quae non sunt in nostra potestate, ut patet, cum est unus servus, et alter liber; aut quantum ad ea quae sunt religionis christianae, ut cum quis est baptizatus, alter vero minime. Et sic sunt tria impedimenta, scilicet impotentia coeundi, error conditionis et disparitas religionis. -- Ac per hoc sunt in universo duodecim impedimenta, quae, Spiritu sancto dictante, introducta sunt in Ecclesia, cui, etsi omnia Sacramenta sint commissa, potissime coniugii Sacramentum commissum est regulandum propter varietates, quae circa hoc Sacramentum incidere possunt, et propter morbum annexum, qui est maxime infectivus et minime tenens modum; et ideo ipsius Ecclesiae est gradus cognationum limitare, sicut pro tempore expedire videt, et personas legitimas vel illegitimas iudicare et divortia facere. Sed nunquam debet nec potest matrimonium, quod legitime introductum est, annullare, quia quos Deus coniunxit non potest homo, quantumcumque sit magnae potentiae , separare, cum ipsius Dei iudicio iudicandi remaneant universi. | Brv06c13n05 -|1541|- |
X. Final Judgment | Brv07c00n00 -|1542|- | |
A. General | Brv07c01n00 -|1543|- | |
After a brief discussion of the Trinity of God, the creation of the world, the corruption of sin, the incarnation of the Word, the grace of the Holy Spirit, and the sacramental remedy, we now undertake in the seventh and last part a brief treatment of the final judgment. On this point we must hold these truths in summa: that there will undoubtedly be a future judgment of everyone in the universe, and in this judgment God the Father through our Lord Jesus Christ will judge the living and the dead, the good and the wicked, rendering to each according to his works. In this judgment there will be an opening of the books, namely, of the consciences of men through which the merits and demerits of everyone in the universe will be made known to himself and to others, and this by the power of that book of life, namely, of the incarnate Word. He will not be seen in the divine form except by the good and He will be seen in the human form in which He will disclose His verdict alike to the good and to the wicked, though He will appear in the same form as terrible to the wicked and attractive to the just. | Postquam aliqua breviter dicta sunt de Trinitate Dei, de creatura mundi, de corruptela peccati, de incarnatione Verbi, de gratia Spiritus sancti et de medicina Sacramenti; restat nunc septimo et ultimo aliqua breviter tangere de statu finalis iudicii. De quo in summa tenendum est j quod sine dubio iudicium universorum futurum est, in quo Deus Pater per Dominum nostrum Iesum Christum iudicabit vivos et mortuos, bonos et malos reddendo unicuique secundum exigentiam meritorum. -- In hoc autem iudicio fiet apertio librorum, scilicet conscientiarum, quibus merita et demerita universorum sibi ipsis et ceteris innotescent, faciente hoc virtute illius libri, vitae, Verbi scilicet incarnati; qui in forma Divinitatis non videbitur nisi a bonis, in forma Vero humanitatis, in qua et sententiam promulgabit, videbitur tam a bonis quam a malis, licet terribilis in eadem forma appareat reprobis et blandus iustis. | Brv07c01n01 -|1544|- |
The reason for understanding the foresaid is this: Since the first principle, by the very fact that it is first, exists from itself, according to itself, and because of itself, it is by this very fact the efficient cause, the form, and the end, producing, ruling, and perfecting the universe in such a way that, as it produces according to the rectitude of its virtue, it also rules as the rectitude of truth requires and consummates matters as the fullness of its goodness requires. Because the height of the highest power requires that there be the production of a creature in image as well as one in vestige, of a rational creature as well as an irrational, not only of a creature moved by natural force but of one moved by a free choice, and because a creature which is in image, since it is capable of attaining God, is capable of beatitude, and a rational creature is capable of learning, and a creature having freedom of will is capable of following the law of justice or opposing it, hence the rectitude of truth ought to have imposed a law on man in which it invites him to beatitude, instructs him in truth, and binds him to justice, but in such a way that it does not coerce the freedom of the will into being unable to relinquish justice for the desire of its own will or to follow justice. It follows such a path since "it so directs the things which it has created that it permits their own motives to guide them." Because fullness of goodness in consummating matters develops according as the height of power and the rectitude of truth require, hence the consummation of beatitude is not granted by the highest goodness except to those who have observed the justice which was imposed by the rectitude of truth and who have accepted discipline and who have loved that highest and eternal blessedness more than transitory goods. And because some have done this and others have done the opposite on account of the diversity of desires which lie hidden within us and in the state of the wayfarer concur with each one's will, hence a universal judgment must follow to manifest the height of virtue, the rectitude of truth, and the fullness of goodness. At that judgment there will be a just distribution of rewards, an open declaration of merits, and an irrevocable rendering of sentences so that in the just distribution of what is due there may appear the fullness of the highest goodness, in the open declaration of merits there may appear the rectitude of truth, and in the irrevocable rendering of sentences there may appear the height of the highest virtue and power. The first is so because a just distribution shows the faults for which punishment is due or it shows justice for which glory is due, and all the sons of Adam have either one or the other coming. Hence all must be judged by a judgment of retribution so that the just may be glorified and the wicked condemned. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium, hoc ipso quod primum, sit a se ipso, secandum se ipsum et propter se ipsum, 'hoc ipso ipsum est efficiens, forma et finis, luti versa producens, regens et perficiens; ita quod, sicut producit secundum rectitudinem suae virtutis, sic etiam regit secundum rectitudinem veritatis et consummat secundum plenitudinem bonitas lis. Quoniam ergo altitudo summae virtutis requirebat, ut non tantum esset productio creaturae ad oertigmm, verum etiam ad imaginem; non solum creaturae irrationalis, veram etiam rationalis; non solum creaturae, quae movetur secundum impetum naturalem, verum etiam secundum libertatem voluntatis; et creatura, quae est ad imaginem, quia Dei capax, est beatificamus, creatura rationalis est disciplinabilis, creatura habens libertatem voluntatis est secundum legem iustitiae ordinabilis et deordinatus: hinc est, quod rectitudo veritatis legem homini imponere debuit, in qua ad beatitudinem invitaret et ad veritatem erudiret et ad iustitiam obligaret; ita tamen, quod libertatem voluntatis non cogeret, quin pro suae libitu voluntatis iustitiam relinquere posset et sequi, cum « sic res, quas condidit, administrat, ut eas agere proprios motus sinat ». Et quia plenitudo bonitatis in consummando operatur, secundum quod exigit altitudo virtutis et rectitudo veritatis; hinc est, quod consummatio beatitudinis non datur a bonitate summa nisi his qui servaverunt iustitiam a rectitudine veritatis impositam , qui susceperunt disciplinam et amaverunt illam summam et perpetuam felicitatem plus quam bona transitoria. -- Et quoniam quidam hoc agunt, quidam autem oppositum, pro suarum varietate voluntatum, quae interius occultantur et in statu viae secundum suum arbitrium currunt; hinc est, quod ad manifestationem altitudinis virtutis rectitudinis veritatis et plenitudinis bonitatis, necesse est, universale iudicium sequi; in quo fiant iustae retributiones praemiorum , apertae declarationes meritorum et irrevocabilis lationes sententiarum, ut in iustis retributionibus stipendiorum summae bonitatis appareat plenitudo , in apertis declarationibus meritorum Veritatis appareat rectitudo, et in irrevocabilibus lationibus sententiarum summae virtutis et potestatis appareat altitudo. -- Primum igitur, quoniam iusta retributio respicit culpam, cui debetur poena, vel iustitiam, cui debetur gloria; et (universi filii Adae habent hanc, vel illam: hinc est, quod necesse est, iudicio retributionis omnes iudicari, ut insti glorificentur, et impii condemnentur. | Brv07c01n02 -|1545|- |
Again, because the open declaration of merits requires that there should simultaneously appear what ought to be done and what was done or omitted by the freedom of the human will according to the variety of consciences, the books of consciences will be opened to disclose their merits and the book of life to disclose that justice according to which men's merits ought to be approved or disapproved. And because the book of life is a book in which all things are written simultaneously and most clearly and they are truthfully written in our consciences, hence from the concurrence of the opening of these books there shall come an open declaration of all merits so that the secrets of every heart shall be made known to itself and to others. Whence, as Augustine holds, that book is "a force from which all things are wonderfully recalled to every one's memory," so that the equity of the divine judgments may clearly show itself in the brightest light of truth. | Rursus, quia aperta declaratio meritorum requirit, quod simul appareat, quid agendum est, ei quid actum est vel omissum a libertate voluntatis humanae secundum varietatem circumstantiarum; hinc est, quod et libri conscientiarum aperientur, ut appareant merita, et liber vitae, ut appareat ipsa justitia, secundum quam approbanda, vel reprobanda sunt merita illa. Et quoniam ille liber vitae est liber, in quo scripta sunt omnia, simul et lucidissime, et in conscientiis scribuntur veraciter; ideo ex concursu actionis horum librorum flet aperta declaratio omnium meritorum, ita quod occulta cordis cuiuslibet et sibi et ceteris innotescant. Unde, ut vult Augustinus , liber ille est « vis, qua fiet, ut ad memoriam cuiuslibet cuncta mirabiliter revocentur », ut lucide appareat aequitas divinorum iudiciorum in apertissime lumine veritatis. | Brv07c01n03 -|1546|- |
Finally, because the irrevocable rendering of sentences ought to be made by one who can be heard and seen and by one who can announce it and the greatest light cannot be seen by all because darkened eyes cannot see it owing to the fact that we cannot see Him face to face without a godlikeness of mind and joy of heart, the judge must appear in the form of a creature. Because a pure creature does not have the greatest authority, and judgment cannot be announced without such, our judge must be both God so that He judges by the greatest authority, and man so that He may be seen by and communicate with sinners in human form. Because the same voice of decision terrifies the guilty and assures the innocent, His one form will gladden the just and conversely terrify the guilty. | Postremo, quia irrevocabilis latio sententiarum debet fieri ab eo qui possit audiri et videri, et a quo non possit appellari; et videri ab universis non potest summa lux, quam tenebrosi oculi videre non possunt, pro eo quod facie ad faciem* videri non potest sine deiformitate mentis et iocunditate cordis: necesse est, quod iudex appareat in effigie creaturae. Quia vero pura creatura auctoritatem non habet summam, a qua appellari non possit; hinc est, quod necesse est, quod iudex noster et Dem sit, ut iudicet per auctoritatem summam; et homo sit, ut videatur et disceptet cum peccatoribus in effigie humana. Et quia una vox disceptationis terret culpabiles et assecurat innocentes; hinc est, quod una eius effigies iustos laetificabit et e contrario impios deterrebit. | Brv07c01n04 -|1547|- |
B. Antecedents | Brv07c02n00 -|1689|- | |
1. Punishment of Purgatory | Brv07c02n00 -|1548|- | |
We ought to consider in particular certain antecedents of the final judgment. There are two antecedents, namely, the punishment of purgatory and the ecclesiastical intercessions. | Deinde in speciali circa statum finalis iudicii consideranda sunt quaedam sicut praeambula, quaedam sicut concomitantia, quaedam sicut consequentia. Praeambula autem sunt duo, scilicet poena purgatoria et suffragia ecclesiastica. | Brv07c02n01 -|1549|- |
First we must hold these truths about the punishment of purgatory: that the fire of purgatory is a corporeal fire which punishes the souls of the just who have not in this life completed their punishment and the satisfaction for sin. Some are punished more and some less according as they departed this life with more or less imperfection. The souls in purgatory are punished less severely than those in hell but more severely than those in this world. But their punishment is not so severe as to prevent hope and their knowledge that they are not in hell. However, they do not advert to this fact very often because of the magnitude of their punishments. With the infliction of the punishment of corporeal fire, their souls are purged from guilt and dregs and also from the remainders of sins. When they are sufficiently purged, they immediately depart and enter into the glory of paradise. | Primo igitur de poenis purgatoriis hoc tenendum est, quod ignis Purgatorius est ignis corporalis, quo tamen spiritus iustorum, qui in hac vita non impleverunt poenitentiam et satisfactionem condignam, affliguntur secundum plus et minus, secundum quod plus vel minus de cremabili secum ex hac vita traxerunt. -- Affliguntur autem minus graviter quam in inferno, et gravius quam in hoc mundo; non tamen ita graviter, quin semper sperent et sciant, se in inferno non esse, licet forte pro poenarum magnitudine hoc aliquoties non advertant. -- Hac autem afflictione ab igne corporali inflicta purgantur spiritus a reatibus et scoriis et etiam reliquiis peccatorum; quibus sufficienter expurgatis, immediate evolant et introducuntur in gloriam paradisi\l ". | Brv07c02n02 -|1550|- |
The reason for understanding the foresaid is this: Since the first principle, by the very fact that it is first, is best and most perfect and, by the very fact that it is best, is most amorous of good and most hateful of evil, the greatest goodness does not permit good to go unrewarded nor ought it to permit evil to go unpunished. Because just men sometimes die without having wholly satisfied their punishment in this life, and because the merit of eternal life cannot go undeservedly to them and the blemish of sin cannot go unpunished lest the beauty of universal order be disturbed, it is necessary that they be finally rewarded and that they be temporarily punished according to their deserts and the guilt of their sins. Because a sin that was committed was an offense against the divine majesty, an injury to the Church, and a deforming of the divine image impressed on our soul, especially if it be a mortal sin, though even a venial sin operates in this way, and because that offense requires a punishment, and that injury requires a satisfaction, and that deformation requires a purging, it is necessary that that punishment be justly punitive, suitable in satisfaction, and sufficiently purgative. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium, eo ipso quod. primum, sit optimum et perfectissimum, et eo ipso quod optimum, sit summe amativum boni et summe detestativum mali; sicut summa bonitas non patitur, quod bonum remaneat irremuneratum, sic etiam pati non debet, quod malum remaneat impunitum\l ". Quoniam igitur viri iusti aliquando decedunt, qui poenitentiam in hac vita non totaliter impleverunt; cum meritum vitae aeternae in eis non possit remanere irremuneratum, et vitium culpae non possit remanere impunitum, ne perturbetur pulcritudo ordinis universi : necesse est, quod ipsi finaliter praemientur; necesse est etiam, quod iidem temporaliter puniantur secundum suarum culparum exigentiam et reatum. -- Et quia culpa commissa et offensiva fuit maiestatis divinae et damnificativa Ecclesiae et deformativa imaginis divinae, menti nostrae impressae, maxime si fuit culpa mortalis, et venialis etiam disponit ad hoc; et de offensa requiritur punitio, de damno vero agenda est satisfactio, et de deformatione requirenda est expurgatio: hinc est, quod necesse est, quod poena illa sit iuste punitiva, digne satisfactoria et sufficienter expurgativa. | Brv07c02n03 -|1551|- |
First, because that punishment ought to be justly punitive and because the spirit which by contempt for the eternal and highest good threw itself down to the depths ought justly to be subjected to the lower spirits so that it may receive punishment by those who caused it to fall into sin and through whom it hated God and made itself detestable, hence the order of divine justice demands that the spirit should be punished by a material fire so that, just as the soul is united to the body in the order of nature to give it life, so it should be united to the body in the material fire according to the order of justice so that the thing punishable is united to the punishing element from which it receives its punishment. Because just men who are in the state of grace are deserving only of temporary punishment and are deserving of greater punishment in proportion as they have committed greater sins and done less penance, they are punished by the material fire temporarily, some longer, others shorter, some more severely, others less, according as the guilt of their offense demands. The illustrious doctor Augustine says: "Necessarily in proportion as sorrow burns, love remains." * The greater the difficulty in purging anyone, the more in the depth of his heart there has adhered an intimate love of things mundane. | Primum igitur, quoniam poena illa debet esse iuste punitiva; et spiritus, qui, contempto bono aeterno et summo, se subiecit infimo, iuste debet inferioribus subiici, ut ab eis suscipiat poenam, ex quorum occasione perpetravit culpam, et ratione quorum et Deum contempsit et se ipsum vilem fecit! hinc est, quod ordo divinae iustitiae exigit, ut spiritus ab igne materiali habeat puniri; ut, sicut secundum ordinem naturae anima unitur corpori, ut influat vitam, sic uniatur igni materiali secundum ordinem iustitiae ut punibile punienti, a quo suscipiat poenam . -- Et quia viri iusti, qui sunt in gratia, non sunt digni nisi poena transitoria; et tanto maiori digni sunt poena, quanto maiora commiserunt peccata et minorem egerunt poenitentiam: hinc est, quod ab igne materiali puniuntur temporaliter, quidam tamen diutius, quidam vero brevius, quidam acerbius, quidam levius, secundum quod reatus exigit offensarum. «Necesse enim est, ut dicit egregius doctor Augustinus\l ", quod tantum urat dolor, quantum haeserat amor ». Tanto enim difficilius quis purgatur, quanto medullis cordis eius intimius amor inhaeserat mundanorum. | Brv07c02n04 -|1552|- |
Further, because the punishment of purgatory ought to be in satisfaction, and satisfaction requires a freedom of will and the status of the wayfarer, and most certainly because there does not then exist a state of merit and such punishments certainly do not reflect the idea of being voluntary, it follows necessarily that what is lacking on the part of freedom in the will in so accepting is to be made up for by the severity of the punishment. Because those who are purged possess grace which they can no longer dissipate, they cannot be enshrouded by an inner sadness nor can they fall into despair or blasphemy, nor do they wish to fly forth somewhere. Hence, though they are punished severely, yet the length and severity of the punishment are less than in hell, and they undoubtedly realize their state is unlike that of those who are tortured in hell without thereby remedying the situation. | Amplius, quoniam poena illa debet esse satisfactoria; et satisfactio respicit libertatem voluntatis et statum viae; potissime cum ibi iam non sit status merendi, et poenae illae minime teneant rationem voluntarii: necesse est, quod illud quod deficit ex parte libertatis in voluntate sustinente, suppleatur in acerbitate ex parte poenae. -- Quia vero gratiam habent qui purgantur, quam quidem ultra perdere non possunt; hinc est, quod nec a tristitia penitus absorberi nec in desperationem incidere nec in blasphemiam possunt nec volunt aliquatenus prosilire; ac per hoc, licet graviter puniantur, longe tamen aliter et mitius quam in inferno; et statum etiam illum indubitanter sciunt alium esse quam istum, in quo sunt illi\l " qui in inferno irremediabiliter cruciantur. | Brv07c02n05 -|1553|- |
Finally, because that punishment ought to be purgative and that purging is spiritual, either that fire necessarily has a spiritual power given it by God or, as I believe more strongly, the power of grace residing within each, aided by an external punishment, sufficiently purges that soul punished for its offenses and freed from the weight of its sins so that there remains no unfitness for glory. Because such spirits are at last disposed to receive the godlikeness of glory and because the gates are opened and the purging complete, those spirits in whom the fire of love reaches upwards and no basis is present for detention on account of impurity of the soul or of fault, necessarily fly to heaven. It is not fitting that divine mercy or justice should further defer glory when it finds the recipient suitable. It would be a great punishment to delay rewards, and a purified spirit ought not to be further punished. | Postremo, quia poena illa debet esse expurgatoria; et Purgatio illa est spiritualis: necesse est, vel quod ignis ille spiritualem habeat virtutem divinitus sibi datam, vel, ut magis credo, ipsa virtus gratiae interius habitantis, adiuta a poena extrinseca, ipsam animam iam pro offensis punitam et a reatuum onere alleviatam purget purgatione sufficienti, ut iam nulla remaneat dissimilitudo ad gloriam. -- Et quoniam tales spiritus dispositi sunt in summo ad deiformitatem gloria suscipiendam in se; cum ianua sit aperta et Purgatio consummata, necesse est, illos spiritus evolare, in quibus est caritatis ignis sursum levans, et nihil retardans ex parte impuritatis animae vel reatus. Nec enim decet divinam misericordiam seu iustitiam, ut amplius differat gloriam, cum inveniat\l " receptaculum idoneum, et magna sit poena in dilatione praemiorum, nec amplius puniri debeat spiritus iam purgatus. | Brv07c02n06 -|1554|- |
2. Intercessions of the Church | Brv07c03n00 -|1555|- | |
We must hold these truths about intercessions of the Church: that the intercessions of the Church benefit the dead. The intercessions which the Church makes for the dead are sacrifices, fastings, alms, and other prayers and voluntarily assumed sufferings for the quicker and easier expiation of their sins. They benefit the dead, not indiscriminately but only the "moderately good," those who are in purgatory. They do not benefit "the thoroughly evil," those who are in hell, or "the thoroughly good," those who are in heaven. Rather their merits and prayers redound to the Church militant for whose members the saints seek many benefits. These intercessions give more or less aid either on account of the diversity of the merits of the dead or on account of the charity of the living which operates more in favor of some than of others. They are for the mitigation of suffering or the acceleration of the time of freedom according as the disposition of supernal providence shall see fit to expedite matters in their best interests. | De suffragiis autem ecclesiasticis hoc tenendum est, quod suffragia Ecclesiae prosunt mortuis, suffragia, dico, quae Ecclesia pro mortuis facit, sicut sunt sacrificia, ieiunia, eleemosynae et aliae orationes et poenae voluntarie assumtae pro eorum culpis celerius et facilius expiandis. -- Prosunt autem mortuis, non quibuscumque, sed «mediocriter bonis», utpote illis qui sunt in Purgatorio; «non valde malis», scilicet illis qui sunt in inferno; « nec valde bonis\l "», scilicet his qui sunt in caelo, quin potius e converso eorum merita et orationes suffragantur Ecclesiae militanti, cuius membris multa beneficia impetrant Beati. -- Prosunt autem secundum magis et minus vel pro diversitate meritorum in mortuis, vel pro caritate vivorum, quae magis sollicitatur pro aliquibus quam pro aliis; et hoc vel ad poenarum mitigationem, vel celeriorem liberationem, secundum quod supernae providentiae dispensatio melius eis viderit expedire. | Brv07c03n01 -|1556|- |
The reason for understanding the foresaid is this: Because the first principle, since it is best and hence shows the greatest severity to the wicked, ought equally to show the greatest gentleness to the good, hence, since by reason of the severity of justice the just in whom there still is the guilt of sin ought after this life to be punished in purgatory, they ought also by reason of the gentleness of mercy to be raised again and to have aid and protection especially since they are enduring misery and can no longer aid themselves by their own works and merits. Hence the guidance of divine providence ought to direct that intercessions be conferred on the dead by those who can do so, maintaining nevertheless the rectitude of justice from which the gentleness of divine mercy ought not to depart and cannot depart or be in any way separated. Because the rectitude of justice demands the conservation of divine honor, of the order of the universe, and of the quality of human merit, the supreme providence of the supernal and first principle directs that those intercessions aid the dead as required by the gentleness of mercy and the rectitude of justice in a manner consistent with the preservation of the dignity of divine honor, the regimen of the universe, and the quality of human merit. | Ratio autem ad intelligentiam praedictorum haec est: quoniam primum principium, cum sit optimum, ac per hoc summae severitati contra malum, debet pariter summae suavitatis esse ad bonum; et ideo, cum ratione severitatis iustitiae iusti, in quibus est reatus culpae, debeant post hanc vitam in Purgatorio tormentari\l ", debent etiam ratione suavitatis misericordiae relevari et habere auxilium et munimen, maxime quia in miseria sunt constituti et suis operibus et meritis non possunt amplius se iuvare. Disponere igitur debuit regimen divinae providentiae, suffragia eis conferri ab his qui possunt, salva tamen rectitudine iustitiae, a qua nec debet nec potest dulcedo divinae misericordiae dissentire nec aliquatenus separari. Quoniam igitur rectitudo iustitiae exigit conservationem honoris divini, regiminis universi et qualitatis meriti humani; ideo superni et primi principii providentia summa disposuit, haec suffragia valere defunctis secundum dulcedinem misericordiae et rectitudinem iustitiae, servantis honoris divini dignitatem, universi regimen et humani meriti qualitatem. | Brv07c03n02 -|1557|- |
In the first place, because justice ought to be served by such intercessions, for justice certainly maintains divine honor, and divine honor clearly requires works of satisfaction and penance to be performed for the dead on account of their faults, intercessions arise through these works and through them satisfaction is fully made and honor done to God. Because there are three such kinds of satisfaction, namely, fasting, prayer, and alms, and the sacrifice of the altar by which a fitting honor is most particularly rendered to God because of the pleasing quality of Him who is offered in that sacrifice, hence the intercessions of the Church consist in such works of satisfaction and especially in the celebration of Masses, as Gregory states in his fourth dialogue: "Some are most quickly freed from great sufferings because of the benefits of Masses." Hence the pomp of the obsequies and the carefulness of the funeral and such things ought not to be reckoned as intercessions of the Church. For St. Augustine says in his book De cura pro mortuis agenda that "the performance of the funeral, the condition of the tomb, and the splendor of obsequies are more the consolation of the living than aids of the dead." T | Primo igitur, quoniam in huiusmodi suffragiisservari debet iustitia, quae divini praecipue est conservativa honoris; et honor divinus nihilominus exigit opera satisfactoria et poenalia sibi persolvi pro culpis: hinc est, quod per illa opera habent suffragia fieri, per quae potissime fit satisfactio, et hortor recompensatur Deo. Quoniam igitur huiusmodi sunt tres partes satisfactionis: ieiunium, oratio et eleemosyna, et altaris sacrificium, in quo maxime redditur honor debitus Deo propter placentiam illius qui in sacrificio illo offertur: hinc est, quod suffragia Ecclesiae consistunt in huiusmodi operibus satisfactoriis et maxime in Missis celebrandis; secundum quod Gregorius in quarto Dialogorum insinuat, aliquos propter Missarum beneficia de poenis magnis celerrime liberatos. Ac per hoc pompa exsequiarum et accurate funeris et huiusmodi non debent inter suffragia Ecclesiae computari. Propter quod et sanctus Augustinus dicit in libro de Cura pro mortuis agenda\l ", quod « curatio funeris, conditio sepulturae et pompa exsequiarum magis sunt solatia vivorum quam subsidia mortuorum ». | Brv07c03n03 -|1558|- |
Further, because justice which conserves order and regimine in the universe ought to be saved itself, and this requires that in the communication of influence an order be saved and that there be a symbol among those things from which and into which those influences flow, and because as a result what is inferior ought not to influence what is above or what is altogether remote, the intercessions of the Church cannot be of value to those who are in hell, because they are utterly separated from the mystical body of Christ and hence no spiritual influence reaches them or profits them, just as no influence of the head affects members severed from the body. Hence it also follows that the intercessions of the Church do not benefit the saints, because they are entirely superior as regards their status and, having achieved their terminus, they are unable to ascend higher but rather conversely they and their prayers benefit us for they gained their merits while alive. Hence divine order so disposed things that prayers are offered by the saints of God to aid us in our quest for divine benefits. The intercessions of the Church do not aid them, but rather their intercessions aid us. All that re- f. mains is that they benefit only the just who are undergoing purgatorial punishments. By reason of punishment and inability to help themselves, they are below those who are alive; by reason of justice they are bound to the other members of the Church so that the merits of holy Church can rightly be allotted to them because of symbol and order. | Amplius, quoniam debet ibi servari iustitia conservativa ordinis et regiminis universi; et haec exigit, ut in communicatione influentiarum salvetur ordo et symbolum Inter ea, a quibus et in quae influentiae illae manant; ac per hoc inferius non debeat influere in id quod est supra, neque in id quod est per omnimodam distantiam elongatum: hinc est, quod suffragia Ecclesiae non possunt valere his qui sunt in inferno, quia sunt a corpore Christi mystico penitus separati; unde nulla spiritualis influentia ad eos pervenit nec eis prodest, sicut nec influentia capitis prodest membris a corpore amputatis. -- Hinc est etiam, quod non prosunt Beatis, quia sunt omnino superiores secundum statum, et iam in termino existentes non possunt ad altiora conscendere; sed magis e converso ipsi prosunt nobis et eorum orationes -- nam et hoc meruerunt in carne -- ideo disposuit ordo divinus, ut etiam ipsis Sanctis Dei orationes offerantur, ut et ipsi suffragetur nobis ad divina beneficia impetranda. Non prosunt ergo eis ecclesiastica suffragia, sed magis nobis prosunt sita. -- Restat igitur, quod prosunt solis iustis, qui sunt in poenis purgatoria. Nam ipsi ratione poenae et impotentiae se juvandi sunt vivis inferiores, ratione vero iustitiae ceteris membris Ecclesiae sunt coniuncti ; ita ut merito eis Ecclesiae sanctae merita possint propter symbolum et ordinem suffragari. | Brv07c03n04 -|1559|- |
Finally, because justice ought to be achieved in them and justice considers the exigency of their merits, these intercessions which are made in common for the dead, though they may benefit all the good in a measure, more fully benefit those who have greater merits since they benefited and aided themselves while they were in the state of the wayfarer. Those merits which are directed to particular persons benefit more those for whom they are definitely intended since the intention of the one interceding is upright and God proceeds accordingly and the ecclesiastical institution is certainly not empty. Yet in some way they are passed on to others also. But they cannot aid others in the same way as they do the designated person since, though they are spiritual merits, yet divine justice demands greater satisfaction for a greater fault, and many satisfactions for many faults. Hence the example of light which spreads equally over all sitting at one table is not fitting because these intercessions have to be likened to rewards of redemption rather than to diffusive influence. Hence one has to define clearly to what extent intercessions should definitely aid anyone, and to look to the gravity, number, and measure of the crimes, their punishments, and the intercessions therefor. | Postremo, quoniam debet in his servari iustitia, quae pensat exigentiam, meritorum; hinc est', quod suffragia illa, quae communiter fiunt pro defunctis, licet omnibus bonis valeant pro modulo suo, his tamen amplius valent, qui magis meruerunt, ut sibi prodessent et valerent, dum erant in statu viae. Illa vero, quae specialiter fiunt pro aliquibus; quia intentio facientis est recta et secundum Deum procedit , et ecclesiastica institutio absque dubio non est cassa: ideo plus valent illis, pro quibus determinate fiunt, licet etiam aliis aliquo modo communicentur. Nec tamen possunt ita aliis subvenire, sicut illi principali personae, pro eo quod, licet sint spiritualia, tamen divina iustitia pro maiori culpa maiorem exigit emendam et pro pluribus culpis plures emenda». Unde exemplum do lumine, quod aequaliter illuminat ad unam mensam sedentes, non placet, quia huiusmodi suffragia potius assimilari habent pretiis redemptis quam huiusmodi influenti!» diffusi vis. -- Quantum autem cuilibet determinate valeant, ille certitudinaliter definire habet, cuius est in reatibus et poen» et suffragiis pondus attendere et numerum et mensuram. | Brv07c03n05 -|1560|- |
C. Concomitants | Brv07c04n00 -|1690|- | |
1. Burning of the Fires | Brv07c04n00 -|1561|- | |
We ought to add something about the concomitants of the judgment; and they are two, namely, the burning of the fires mundane and the resurrection of the body. | Deinde aliquid adiiciendum est de concomitantibus iudicium, qu ae sunt duo, scilicet conflagratio ignium mundanorum et resurrectio corporum. | Brv07c04n01 -|1562|- |
We must hold these truths about the burning of the fires: that fire precedes the face of the judge and will consume the face of the earth so that the fashion of this world will perish in the burning of the mundane fires just as it was destroyed by the inundation of the flood. The fashion of this world is not said to pass away because of the complete destruction of this world of sense, but because, by the action of that fire in burning, all things elemental, things vegetative and animal, will be consumed and the elements purified and renewed, especially air and earth. The just will be purified and the wicked will be scorched. With these things accomplished, the movement of the heavens will cease so that thus, in a complete enumeration of the elect, there will be a resurrection and rewarding in some way of their earthly bodies. | De conflagratione igitur hoc tenendum est, quod ignis praecedet (aciem iudicis, quo terrae facies exuretur, ita quod figura huius mundi mundanorum ignium conflagratione peribit, sicut factum est aquarum inundatione diluvium. -- Dicitur autem transire figura huius mundi non quantum ad destructionem totalem huius mundi sensibilis, sed quia iter actionem illius ignis omnia elementaria inflammantis consummentur vegetabilia et animalia, purgabuntur et innovabuntur elementa, maxime aer et terra, purgabuntur iusti et adurantur reprobi; quibus factis, cessabit etiam motus caeli, ut sic, completo numero electorum, fiat quodam modo innovatio et praemiatio corporum mundanorum. | Brv07c04n02 -|1563|- |
The reason for understanding the foresaid is this: Since the universal principle of things is most wise and though He pursues the path of wisdom in all He does, yet He ought especially to pursue that path in matters related to the consummation of things so that He does not displace the first by the middle or the middle by the last, but that the ordaining wisdom, goodness, and highness of the first principle may appear in all things most orderly arranged. Because God in accord with His most ordinate wisdom made the whole world of life, the greater world, because of a lesser world, namely, man, who is allotted a place between God and things inferior, hence in order that all might be mutually congruous and that the inhabitation of the world might be in harmony with the inhabitant, since man was well created, the world ought to have been created in a good and quiet way. But with the fall of man, that world ought to have deteriorated, and with the presence of turmoil in man that world ought to have been stirred up, and with the purification of man it ought to have been purified, and with the renovation of man it ought to have been renovated, and with the consummation of man it ought to have been put to rest. | Ratio autem ad intelligentiam praedictorum haec est: quia principium rerum universale, .cum sit sapientissimum ; etsi in omnibus, quae agit, attendat ordinem sapientiae, potissime autem in his debet attendere , quae spectant ad consummationem; ut sic non discordet primum a medio, nec medium a postremo , sed in cunctis congruentissime ordinatis appareat illius primi principii sapientia ordinans et bonitas et altitudo. Quoniam ergo Deus secundum sapientiam suam ordinatissimam cunctum mundum istum sensibilem et maiorem fecit propter mundum minorem, videlicet hominem, qui inter Deum et res istas inferiores in medio collocatus est; hinc est, quod ut omnia sibi invicem congruant, et habitatio cum habitatore habeat harmoniam, homine bene instituto, debuit mundus iste in bono et quieto statu institui; homine labente, debuit etiam mundus iste deteriorari; homine perturbato, debuit perturbari; homine expurgata, debuit expurgari; homine innovato, debuit innovari; et homine consummato, debuit quietari. | Brv07c04n03 -|1564|- |
First, because that world ought to be stirred up when turmoil settles on man, just as it stood while he stood and in a way fell when he fell, and because in the future judgment because of the severity which the judge will show, there will necessarily be terror in the hearts of all and especially in the hearts of sinners who have rejected the Lord of all, the poles of the whole earth must be moved most terribly so that every creature will accept the divine zeal and be conformed to his Author and to the inhabitant. And because nothing is more intense, more swift, and more horrible in its movement in disturbing other elements than fire springing up on every quarter, fire will necessarily precede the face of the Judge not on one side alone but in every part of the world so that there may be a concourse of elemental and terrestrial fire, of the fire of purgatory and of hell, so that the wicked may be scorched by the fire of hell, the just purified by the fire of purgatory, those things born of the earth consumed by the terrestrial fire, and the elements revamped by the elemental fire and arranged for the appearance of the innovation, and at the same time all other things will be thrown into turmoil so that not alone man and demons but even angels will be terrified at the sight. | Primo ergo, quoniam mundus iste perturbari debet, homine perturbato, sicut stetit cum stante et quodam modo cecidit cum labente; et in futuro iudicio propter severitatem iudicis ostendendam necesse eat omnium corda terreri, et peccatorum maxime, qui universorum Dominum contempserunt, ut sic omnis creatura divinum accipiat zelum\l " et conformetur auctori, conformetur etiam habitatori: necesse est, totius orbis cardines Horribilissime commoveri. Et quia nihil intensius et velocius et horribilius in agendo commovet alia elementa quam ignis hinc inde ex omni parte concurrens; hinc est, quod necesse est, quod ipsius iudicis faciem ignis praecedat, non ex una parte tantum, sed ex omni parte mundi, ut sit ibi concursus ignis elementaris et terrestris, ignis purgatorii et etiam infernalis, ut per infernalem reprobi adurantur, per Purgatorium iusti purgentur, per terrestrem haec terrae nascentia consumantur , per elementarem elementa subtilientur et ad innovationis faciem disponantur, et simul cum hoc cetera conturbentur, ut non solum, homines et daemones, verum etiam Angeli videntes terreantur. | Brv07c04n04 -|1565|- |
Again, because the world ought to be purified with the purification of man, and man at the end of time needs to be purged of the dross of avarice and malice, just as in the beginning of time he needed to be purged of the dross of luxury, and man needs to be purged swiftly, to the very core and perfectly, hence, just as the world was earlier laid waste and in some way purified by the element of water, which is cold, opposed to ardor and the dross of luxury, so the world at the end of time will be purified by fire because of the cooling of our charity and the cold of malice and avarice which shall rule in the end as if in the old age of the world. Because these ills cling most closely, the purification must occur by an innermost, violent, and swift action, and these qualities do not happen to be found in any other element than fire. Hence, just as there was an inundation by the flood, so the appearance of the world of sense will be consumed by fire. | Rursus, quoniam mundus iste purgari debet cum homine expurgatio; et homo in statu finalis temporis indiget purgari a scoria avaritiae et malitiae, sicut in primo tempore a faece luxuriae; indiget etiam purgari et velociter et intime et perfecte: hinc est, quod sicut mundus prius deletus est et quodam modo purgatus per elementum aquae, quod est frigidum, contra ardorem et faecem luxuriae; sic finalis mundus per ignem propter refrigerium caritatis\l " et frigus malitiae ^t avaritiae, quae regnabunt in fine quasi in ipsius mundi senectute. Quae quia maximae sunt adhaerentiae, necesse est, quod purgans sit actionis intimae, violentae et acceleratae ; quod non contingit reperiri in elemento alio quam iri igne. Et ideo sicut factum est aquarum inundatione diluvium, sic per actionem ignis huius mundi sensibilis facies exuretur\l ". | Brv07c04n05 -|1566|- |
Further, because the world ought to be renovated when man is renovated and nothing can be changed to a new form unless it loses its old form and in some way is arranged in a new, superimposed plan, hence, since fire certainly has the power of expelling an extraneous form and is a force endowed with subtility and related to celestial nature, the purification and renovation ought simultaneously to be accomplished by it so that, since it possesses a dual efficacy, it precedes the advent of the Judge in some respect and must follow Him in another. Since the renovation is intended to achieve a newness which no longer lapses into antiquity and this is to achieve an incorruptible newness which no creature can do, it follows that, though some of that purification and renovation by fire may be achieved by a natural power such as the spreading of the flames, their purifying effect, their ratification, and their intensity, yet there must be operating with that natural power a supernatural power whose order causes the beginning of the conflagration and by whose power the whole is achieved. | Amplius, quoniam mundus iste innovari debet cum homine innovato\l "; nec innovari potest aliquid in novam formam, nisi perdat vetustam et quodam modo disponatur dispositione nova superinducta: hinc est, quod cum ignis maxime habeat virtutem expulsivam formae extraneae, habeat etiam vim subtiliativam et caelesti naturae cognatam: ideo per ipsum debet fieri Purgatio simul et innovatio, ita quod, cum geminam habeat efficaciam, quantum ad aliquam iudicis adventum praecedit, quantum autem ad reliquam habet sequi. Et cum innovatio sit ad novitatem , quae amplius non redit ad vetustatem; ac per hoc ad novitatem incorruptibilem, quam dare non est in potentia alicuius creaturae : hinc est, quod licet in illa purgatione et innovatione ignis aliquid ligat per naturalem virtutem, ut inflammare, purgare, rarefacere et subtiliare, tamen necesse est, quod cum illa virtute naturali sit virtus operans supra naturam, cuius imperio fiet conflagrationis initium, et .cuius etiam virtute fiet nihilominus complementum. | Brv07c04n06 -|1567|- |
Finally, because the world ought to be consummated when man faces consummation, and man is to be consummated when the number of the elect in glory shall be complete and all tend to this state as their ultimate and complete end, it follows that upon the completion of that process there must be an end to the movement of celestial nature and quiet in it, and likewise elemental transmutations must cease and consequently generation both animal and vegetative must cease. Since all these matters are subordinated to the most noble form, which is the rational soul, hence, by virtue of its place among spirits, its status and complement must be established in other precedents. Hence the celestial bodies in a quiet and a fullness of light are said to be rewarded. The elements which no longer have the power of multiplying by a mutual transmutation are said to perish not alone as regards their substance but as regards their mutual activity and passivity, and most especially as regards their active qualities. Things vegetative and things sensitive, since they do not possess the power of perpetual life and eternal duration, for such is the degree of their nobility, must be consumed in their own natures and yet in such a way that they are saved in their principles and somehow in likeness, namely, in man who has a likeness to every kind of creature. Hence in man's renovation and glorification we can speak of the renovation of all and in some fashion of the reward of all. | Postremo, quoniam mundus iste debet consummari, homine consummato; et tunc est homo consummatus, quando in gloria completus erit numerus electorum, ad quem quidem statum omnia tendunt sicut ad finem ultimum et completum: necesse est, facta completione illius numeri, terminari et quietari motus naturae caelestis; necesse est etiam, terminari transmutationes elementares; necesse est etiam per consequens, terminari generationem, quae est in animalibus et in plantis. Cum enim omnia ista ordinentur ad formam nobilissimam, quae quidem est anima rationalis; posito statu in animabus, necesse est, statum et complementum poni in ceteris praecedentibus. -- Et ideo corpora caelestia, habita quiete et luminis plenitudine, dicuntur remunerari. Elementa vero, quae amplius non habent vim multiplicandi per transmutationem mutuam, dicuntur interire, non quantum ad substantiam, sed quantum ad actionem et passionem mutuam, et hoc maxime quantum ad qualitates activas: Vegetabilia vero et sensibilia, quia non habent potestatem ad vitam perpetuam et durationem sempiternam, qualis competit statui illius nobilitatis; necesse est in 'propria natura consumi, ita tamen, quod salvantur in principiis et quodam modo in simili, videlicet in homine, qui similitudinem habet cum omni genere creaturae\l "; et ideo in ipsius innovatione et glorificatione possunt dici omnia innovari et quodam modo praemiari. | Brv07c04n07 -|1568|- |
2. Resurrection of Our Bodies | Brv07c05n00 -|1569|- | |
We must hold these truths about the resurrection of our bodies: that the bodies of all men will arise in a general resurrection, no interval existing between them as regards time order but a great distance between them as regards dignity. The evil will rise with their deformities and punishments, miserable, and with the defects they had in life. In the good, however, "nature will be preserved and faults done away with" and they will all rise with an unimpaired body in the prime of life and with suitable coordination of their members so that all the saints will meet in perfect manhood in the age of the fullness of Christ. Suitably, bodies will rise the same in the case of the good and in the case of the evil as they existed earlier, and from the same parts, and the truth of all nature will be saved not alone as regards the principal members and the radical humor but even down to the last hair and other members which contribute to the comeliness of the body so that, "though the dust of the human body may be spread to distant breezes and shores, it will return to that soul which it first served so that it may live, grow, and breathe." | De resurrectione autem corporum hoc tenendum est, quod omnium corpora hominum in generali resurrectione resurgent, nulla in eis existente distantia quantum ad ordinem temporis, sed magna quantum ad ordinem dignitatis. -- Nam mali surgent cum suis deformitatibus et poenalitatibus, miseriis et defectibus , quos habuerunt in statu viae. In bonis autem « natura servabitur, et vitia detrahentur », et omnes resurgent integro corpore et plena aetate et debita mensura membrorum; ut sic omnes Sancti occurrant in virum perfectum, in mensuram aetatis plenitudinis Christi. -- Surgent autem tam in bonis quam in malis corpora eadem numero, quae prius et ex eisdem partibus constituta, salva totius veritate naturae non solum quantum ad membra principalia et humiditatem radicaletn, verum etiam salvis capillis\l " et ceteris membris, quae faciunt ad decentiam corporis; ita quod « in quascumque auras vel sinus naturae pulvis humani corporis cedat, ad eam animam redibit, quae ipsum primitus, ut viveret et cresceret, animavit». | Brv07c05n01 -|1570|- |
The reason for understanding the foresaid is this: The first principle, by the very fact that it is first and highest, is the most universal and sufficient and hence the principle of natures, of grace, and of rewards, a principle most potent, most clement, and most just, and though in accord with a certain appropriation the principle is most potent in establishing natures and most clement in the coordination of graces and most just in its retribution, yet single things exist in single persons because the highest power, clemency, and justice cannot be separated one from another. Hence in the work of retribution that must be so in accord with the exigency of the rectitude of justice, the reformation by grace, and the fulfillment of nature. Because justice necessarily requires that, as man, who deserves merit or demerit not in soul alone but in both soul and body, should be punished or rewarded in both, and because the reformation of grace requires that man's whole body shall be likened to Christ, the head, whose dead body had to arise since it was inseparably united to His divinity, and because the fulfillment of nature requires that man be reorganized in body and soul as matter and form which possess a mutual appetite and inclination, it follows that the resurrection will occur in the future by the exigency of the plan of nature, the infusion of grace, and the retribution of justice, for the whole universe must be reigned according to these. Hence for these three reasons, all things demand that man arise so that every excuse may be leveled for those who were deaf to the truth of faith, and the whole world may fight against such. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, eo ipso quod primum et summum, est universalissimum et sufficientissimum, ac per hoc principium est naturarum, gratiarum et praemiorum, principium etiam potentissimum, clementissimum et iustissimum; et licet secundum quandam appropriationem sit potentissimum in constitutione naturarum et clementissimum in collatione gratiarum et iustissimum in retributione stipendiorum; tamen singula sunt in singulis, quia summa potentia, clementia et iustitia nullatenus possunt ab invicem separari. Et ideo in opere retributionis necesse est quod ipsa fiat, secundum quod exigit rectitudo iustitiae et reformatio gratiae et completio naturae. Quoniam ergo iustitia necessario requirit, ut homo, qui meruit vel demeruit non in anima solum nec in corpore solum, sed in anima simul et corpore, puniatur vel praemietur in utroque ; reformatio etiam gratiae requirit, ut totum corpus assimiletur Christo capiti, cuius corpus mortuum necessarium fuit resurgere, cum unitum esset inseparabiliter Divinitati; completio vero naturae requirit, ut homo constet simul ex corpore et anima tanquam ex materia et forma, quae mutuum habent appetitum et inclinationem mutuam: necesse est, resurrectionem esse futuram, exigente hoc constitutione naturae, infusione gratiae et retributione iustitiae, secundum quas tota universitas habet regi. Kt ideo ex his tribus omnia clamant hominem resuscitandum, ut omnis tollatur excusatio illis qui contra hanc veritatem fidei obsurdescunt, et merito contra tales universus pugnet orbis terrarum. | Brv07c05n02 -|1571|- |
First, because the resurrection ought to follow the dictates of the order of divine justice, and divine justice renders to each what is his at the place and time, and every soul once with a body and at the end of time united again thereto possesses either sin or grace, all must necessarily arise. Because there ought to be a distinction between the state of retribution and that of life, the resurrection belongs to the state of retribution that the order of the universe may not be confused and that faith may claim its reward, for faith believes what it does not see, and likewise the resurrection belongs to the state of retribution in order that the equity of divine justice may be more certainly and clearly demonstrated, and in order that there may simultaneously be a consummation and final retribution for angels and men. Divine justice requires that there should arise at the same time all those who are under the common law. I refer to the common law because of Christ and His most blessed mother, the glorious Virgin Mary. Because punishment and misery are the lot of the wicked, and glory the lot of the good, it follows that, though they must rise at the same time, they will be completely dissimilar in their condition. Because the wicked do not arise for life eternal but for punishment, they must arise with their infirmities, deformities, and defects. | Primo igitur, quoniam resurrectio debet esse secundum exigentiam ordinis divinae iustitiae; et divina iustitia reddit unicuique quod suum est pro loco et tempore; et omnis anima corpori semel et ad punctum temporis unita vel habet in eo culpam, vel gratiam: necesse est, quod omnes resurgant. -- Et quia distinctus debet esse status retributionis a statu viae, et resurrectio spectat ad statum retributionis ; ut non confundatur ordo universi, et ut fides habeat meritum, quae credit quod non videt, et ut certius et .clarius appareat aequitas divinae iustitiae, et ut simul fiat consummatio et retributio finalis in Angelis et hominibus: requirit hoc divina iustitia, ut omnes resurgant simul, quantum est de lege communi. Quod dico propter Christum et eius beatissimam matrem, gloriosam Virginem Mariam. -- Quia vero malis debetur poena et miseria et bonis gloria; ideo, etsi simul resurgant in tempore, valde tamen dissimiles erunt in conditione. Nam quia malis resurrectio non est ad vitam, sed ad supplicium; necesse est, quod ipsi cum infirmitatibus, deformitatibus et defectibus suscitentur. | Brv07c05n03 -|1572|- |
Again, because the resurrection ought to follow the exigency of the consummation of grace, and perfect grace makes us conform to Christ, our head, and there is no defect in His members but perfect maturity, suitable stature, and a well- formed image, it is fitting that the good should rise in the very best condition. This means that they should lack defects and that their nature should be preserved. It is also fitting that if any member is lacking it should be supplied, if there is a superfluity it should be dispensed with, if there is any disorder among the members it should be corrected, if something is too small it should be led by divine power to achieve the stature Christ had in the resurrection "though not in that degree," if anyone is decrepit he should be restored to the same stature, if someone is a giant or a dwarf he should be reduced or raised to suitable stature so that all may be whole and all perfect when they meet in the perfect man, in the fullness of the age of Christ. | Rursus, quia resurrectio debet esse secundum exigentiam consummationis gratiae; et perfecta gratia facit nos conformes Christo, capiti nostro, in quo nullus fuit defectus membrorum, sed perfecta aetas et statura debita et effigies formosa: opportunum est, quod boni suscitentur in optimis conditionibus; ac per hoc necesse est, quod in eis vitia detrahantur, et natura servetur. -- Opportunum etiam est, ut, si aliquod membrum deerat, suppleatur; si aliqua erat superfluitas, auferatur; si aliqua membrorum deordinatio, corrigatur; si parvulus erat, ad quantitatem aetatis Christi, quam habebat in resurrectione, licet «non in mole\l "», divina virtute deducatur; si decrepitus, ad eandem aetatem reducatur; si gigas, si nanus, ad mensuram congruam limitetur; ut sic omnes integri et perfecti occurrant in virum perfectum, in mensuram aetatis plenitudinis Christi. | Brv07c05n04 -|1573|- |
Finally, because the resurrection ought to follow the exigency of the perfection of nature, and the nature of a rational spirit requires that it vivify its own body because "a proper act must be accomplished in the proper matter, it follows necessarily that for that purpose the same bodies will rise, otherwise there would not be a true resurrection. The nature of the rational and immortal soul requires that, as it has a perpetual existence, so it should have a body to which it may forever give life. Thus the body which is united to the soul from that very union derives an eternal incorruptibility and yet in such a way that that in which the substance of the whole body consists, namely, its principal members and the radical humor and flesh in species, possess the necessary design, but the other members, namely, flesh according to matter and those parts of the body which contribute to its nice existence, have a congruous design. Hence the primary parts of the body are intended for a resurrection in the order of necessity, but all the other parts follow the order of congruity. Because God imposed this order on nature, for nature cannot achieve it, being unable to raise the dead, and because divine providence ought not to have done anything in vain, the same body must be restored by His power suitably and immortally and arranged with all its parts and the complete truth of nature thereby saved. Since nature does not have these things in its power but only in its appetite, for it cannot repair the same body once destroyed, and since nature cannot restore the whole substance of a thing nor can it bring the body to immortality since all that is generated by nature is corruptible, and since nature cannot gather what has been scattered, the resurrection must be attributed not to seminal or natural causes but to primordial causes that it may follow the wonderful and supernatural course and the command of the divine will. | Postremo, quia resurrectio debet esse secundum exigentiam perfectionis naturae; et natura spiritus rationalis exigit, quod vivificet corpus proprium, quia « proprius actus in propria materia habet fieri\l "»: necesse est, quod idem corpus numero resurgat, alioquin non esset resurrectio vera. Requirit etiam natura animae rationalis et .immortalis, quod sicut habet esse perpetuum, sic corpus habeat, cui perpetuo influat vitam; ac per hoc corpus, quod animae unitur, ex ipsa unione ordinationem habet ad incorruptionem perpetuam, ita tamen, quod illud, in quo consistit substantia totius corporis, sicut sunt membra principalia et etiam humiditas radicalis et caro secundum speciem, habeat ordinationem necessariam; alia vero, scilicet caro secundum materiam \l " et partes, quae sunt de bene esse corporis, habeant ordinationem de congruo: et ideo primae partes sunt ordinatae ad resurrectionem secundum ordinem necessitatis, aliae vero omnes secundum ordinem congruitatis. Quem quidem ordinem quia Deus impressit naturae; et natura non potest perficere, quia non potest mortuum suscitare; et ipsa divina providentia nihil debuit facere frustra\l ": necesse est, quod ipsius virtute reparetur corpus idem numero et immortale et ex omnibus partibus constitutum , et salva tota veritate naturae. -- Cum autem haec natura non habeat in potestate, sed solum in appetitu, quia nec idem corpus numero destructum reparare potest, cum non possit in totam rei substantiam , nec corpus immortale possit efficere, cum omne per naturam generabile sit corruptibile\l ", nec dispersa colligere: necesse est, quod resurrectio non seminalibus nec naturalibus causis, sed primordialibus attribuatur, ut fiat secundum cursum mirabilem et supernaturalem et divinae imperium voluntatis. | Brv07c05n05 -|1574|- |
D. Consequents | Brv07c06n00 -|1691|- | |
1. Infernal Punishment | Brv07c06n00 -|1575|- | |
We must hold this about the consequents of judgment: that they are two: infernal punishment and heavenly glory. | Consequenter de consequentibus ad iudicium est dicendum; quae sunt duo, scilicet poena infernalis et gloria caelestis\l ". | Brv07c06n01 -|1576|- |
We must hold these truths about infernal punishment: that infernal punishment takes place down below in a place corporeal where all the wicked are eternally tortured, evil men as well as spirits. They are tortured by the same corporeal fire which will burn and torture spirits and bodies alike. But the fire will not consume bodies but rather will eternally torture them—some more, some less according to the exigency of their merits. To torture of this kind of fire will be joined torture of all the senses and the punishment of a worm and the lack of the sight of God with the result that in these punishments there will be a variety, and with variety a severity, and with severity an eternity, so that from the punishment of the wicked "the smoke of their torments shall ascend up forever and ever." | De poena igitur infernali hoc tenendum est, quod poena infernalis est in loco corporali deorsum, in quo aeternaliter affligentur omnes reprobi, tam homines quam spiritus mali. -- Affligentur autem eodem igne corporali, qui concremabit et affliget spiritus et etiam corpora -- nec tamen corpora illa consumet, sed semper affliget -- alios plus, alios minus secundum exigentiam meritorum. -- Huiusmodi autem afflictioni ignis coniuncta erit afflictio secundum omnes sensus, coniuncta erit poena vermis et carentia visionis Dei, ita quod in his poenis erit varietas et cum varietate acerbitas et cum acerbitate interminabilitas, ut ad reproborum supplicium tormentorum fumus ascendat in saecula saeculorum\l ". | Brv07c06n02 -|1577|- |
The reason for understanding the foresaid is this: Because the first principle, which by the very fact that it is first is highest, possesses in the highest degree whatever it possesses, it must be most upright. Since in retribution it acts in accord with rectitude just as it cannot act contrary to itself and cannot deny itself and cannot oppose its own justice, it ought necessarily, because of the exigency of rectitude, to punish sin according to the amount of fault. It ought to punish particularly those who show contempt for the law of mercy and by impenitence dash themselves against the severity of His justice. Because in calculating the severity of His justice He considers not only the origin of the fault but its aggravating circumstances, it is most fitting that the just judge exact the punishments due from the wicked down to the last farthing so that there should not remain "the impropriety of sin without the propriety of justice." Thus, as His power is manifest in creation, His wisdom in government, and His clemency in reparation, so His justice is manifest in punishment. Because divine justice ought to punish the wicked sinner according to the exigency of his sin, and a mortal sin which is followed by final impenitence carries with it perpetual, licentious, and multiform disorder, such a soul must be punished with eternal, severe, and multiform punishments. | Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium, eo ipso quod primum, sit summum, quidquid habet habet in summo; ideo necesse est, ipsum esse rectissimum. Cum ergo in retribuendo agat secundum rectitudinem; sicut contra se facere non potest nec se negare \l " nec suam iustitiam impugnare: sic necessario, sua rectitudine exigente, oportet, quod peccatum puniatur secundum quantitatem culpae, in his maxime, qui, legem misericordiae contemnentes, per impoenitentiam impegerunt in severitatem iustitiae. Quoniam ergo severitatis iustitiae est considerare culpam non solum quantum ad radicem, verum etiam quantum ad circumstantias aggravantes; congruentissimum est, ut iudex iustus poenas debitas ab impiis exigat usque ad ultimum quadrantem\l ", ut sic non remaneat « dedecus peccati sine decore iustitiae»; et sicut manifesta est potestas in creando et sapientia in gubernando et clementia in reparando, sic manifestetur summa iustitia in puniendo. Quoniam ergo divina iustitia peccatorem impium debet punire secundum exigentiam culpae; et culpa mortalis, ad quam succedit finalis impoenitentia, ipsa habet rationem deordinationis perpetuae, deordinationis libidinosae, deordinationis multimodae: necesse est, quod ipsa puniatur poenarum aeternitate, acerbitate et multiformitate. | Brv07c06n03 -|1578|- |
In the first place, the punishment for perpetual disorder ought to be eternal because a sin one commits and never repents endures forever in the soul and separates it from life eternal, that is, from God, and proceeds from a will that wished eternally to enjoy itself in sin. Though such an enjoyment is momentary, yet because its disorder has the quality of perpetuity, the punishment due for the disorder ought to be without end so that, as man in his eternal sin does not end the situation by withdrawing from sin, so God in Himself perpetual does not cease punishing. And as man sinned against the infinite, so he suffers infinite punishment. And because man cannot suffer punishment infinite in intensity, he must suffer it in duration. And as man's will after death inheres forever in evil without undertaking penance, so God tortures him forever without any change of sentence because of the perpetuity of disorder in the damned. | Primo igitur deordinationis perpetuae poena debet esse perpetua, quia peccatum, quod quis committit et de quo nunquam poenitet, perpetuo in anima durat et a vita perpetua, scilicet Deo, separat et a voluntate procedit, quae in peccato vellet perpetuo delectari. Et licet delectatio illa transiens sit momentanea, quia tamen deordinatio tenet rationem perpetuitatis; poena deordinationi respondens debet habere carentiam finis; ut, sicut homo in suo perpetuo finem non apposuit a peccato recedendo, sic Deus in suo perpetuo non desistat a puniendo; et sicut contra infinitum peccavit, sic poenam habeat infinitam; et quia non potest habere poenam infinitam intensione, habeat saltem duratione; et sicut voluntas eius post mortem semper malo adhaeret sine susceptione poenitentiae, sic Deus semper affligat sine immutatione sententiae, requirente hoc perpetuitate deordinationis in impiis damnatis. | Brv07c06n04 -|1579|- |
Again, because the punishment of licentious disorder ought to be a torment, since enjoyment is punished by an opposite grief, and because the rational spirit by sinning turns to a good of its own, loving the present and licentious, and thereby rejects the divine command and order, hence that such evil enjoyment be perfectly punished, for it is enjoyment mingled with contempt, it is necessary that, for the punishment of that contempt and enjoyment, the sinner whether man or spirit be plunged into the nether region far removed from the state of glory, and this is to the most profound depths. It is necessary that the one to be tormented in his lower nature be there exposed to torment and hence should not undergo punishment by a spiritual substance but only by a corporeal and lower substance, i.e., by the dross of mundane bodies, for he is settled in his lees and tormented with fire and brimstone. And because the spirit, which by nature holds preference over the body and has to invigorate the body and motivates it, perverted the dignity of nature by sin and subjected man in a certain way to the vileness and nothingness of sin, it follows that in accord with the order of justice things ought to be so ordained that the sinner who is spirit should be bound to a corporeal fire as well as man, not that it imbues that sinner with life but that that person may receive the punishment divinely ordered. Since the soul is inseparably bound to the body and terrifies the body with a divinely implanted fear and endows it with sensation through the power of a natural sense, it must be severely tormented. And because thaf^fire only affects one who is situate in sin, fault, and its aftermath owing to the improbity of the licentiousness that goes before, and not all are guilty in the same degree, some are burnt more and others less though the fire is the same, just as the same fire burns dross in one way and wood in another. Because the degree of sin and guilt, according to which the fire is moderated, in the same it is uniform and never increases, decreases, or changes; by divine command, it acts in such a way that it forever burns and does not consume, forever tortures and is without end because it does not try to make its own form grow but tries to upset the peace in the body or of the spirit itself. Hence there should not be a new deprivation of peace but a continuation of the deprivation of peace for in that very punishment severity should not take precedence over eternity or eternity take precedence over severity. | Rursus, quoniam deordinationis libidinosae poena debet esse afflictiva, quia delectatio punitur per tristitiam contrariam; et spiritus rationalis in peccando convertit se ad bonum proprium et ut nunc et partiale libidinose amandum, et ex hoc contemnit divinum imperium et dominium: hinc est, quod ad hoc, quod illa delectatio improba perfecte puniatur, in qua simul est delectatio cum contemptu , necesse est, quod ad punitionem illius contemptus et delectationis peccator, sive homo sit, sive spiritus, praecipitetur in locum infimum et maxime a statu gloriae longinquum, hoc est in profundissimum infernum. -- Necesse est etiam, quod ibi exponatur affligendus infimae naturae, ac per hoc non a substantia spirituali patiatur, sed a corporali et infima, hoc est a faecibus corporum mundanorum, ut in faecibus defigatur et igne et sulphure concremetur. Et quoniam spiritus, qui per naturam praeponitur corpori et in corpus habet influere et ipsum movere, dignitatem naturae per culpam pervertit et se subiicit quodam modo vilitati et nihilitati peccati; hinc est, quod secundum ordinem iustitiae debet ordinari, ut tam peccator spiritus quam homo igni corporeo alligetur, non ut in litum influat vitam, sed ut divino decreto suscipiat poenam. Cura enim rei, quam horrei per timorem divinitus immissum et quam sentit per vim. naturalis sensus, sit inseparabiliter alligatus; necesse est, quod acriter tormentetur. -- Et quia ille ignis non agit nisi per dispositionem peccati et reatus et maculae ex improbitate libidinis procedentis; et haec non est aequaliter in omnibus: hinc est, quod ab eodem igne alii cremantur plus, alii vero minus, sicut ab eodem igne aliter uritur palea, et aliter comburitur lignum. -- Quoniam autem illa peccati distinctio et reatus, secundum quam actio ignis moderatur, in eodem est uniformis et nunquam crescit nec decrescit nec mutatur; hinc est, quod divino imperio ordinante, ille sic agit, quod semper erit et non consumit, semper affligit et non interimit, quia non agit ad suae formae multiplicationem, sed ad pacis animae in corpore perturbationem, sive ipsius spiritus in se ipso. Unde non fit nova ademptio, sed ademptae pacis continuatio; ut sic in eadem poena nec acerbitas aeternitatem, nec aeternitas tollat acerbitatem. | Brv07c06n05 -|1580|- |
Finally, because the punishment for manifold disorder ought to be manifold, and in all actual mortal sin there is a disordered aversion from the supreme light and goodness and an inordinate turning to the commutable good and a disorder of the will which is in conflict with the dictates of right reason, hence all those guilty of actual sin who will be damned will be punished with a threefold punishment: because of their aversion from God they suffer the loss of the sight of God; because of the turning to commutable good they receive the punishment of a material fire; because of the conflict of will and reason they receive the punishment of a worm, so that thus they are afflicted by a multiplicity of punishments and tortured in many ways, severely and eternally, and the smoke of their torments will ascend forever and ever. Amen. | Postremo, quoniam deordinationis multimodae poena debet esse multimoda; et in omni peccato actuali mortali est deordinata aversio a summa luce et bonitate et inordinata conversio ad bonum commutabile et deordinatio voluntatis contra dictamen rationis rectae: hinc est, quod omnes actualiter peccantes, qui erunt damnati, punientur poena triplici : propter aversionem, carentia visionis Dei; propter conversionem, poena incendii materialis; propter pugnam voluntatis et rationis, poena vermis; ut sic ex hac multiplicitate poenarum afflicti et varie et acerbe et aeternaliter crucientur, et tormentorum fumus ascendat in saecula saeculorum. Amen. | Brv07c06n06 -|1581|- |
2. Glory of Paradise | Brv07c07n00 -|1582|- | |
We must hold these truths about the heavenly glory: that in it there is a reward substantial, consubstantial, and accidental. The substantial reward consists in the vision, enjoyment, and possession of the one highest good, namely, God, whom the blessed will see face to face, that is, plainly and without a veil, whom they will enjoy eagerly and agreeably, whom they will possess eternally, as the statement of Bernard establishes: "God in the future is a fullness of light in the reason, a fullness of peace in the will, and a continuation of eternity in the memory." The consubstantial reward consists in the glory of the body, which is said to be a second stole. After resuming that glory of the body, the blessed soul seeks more perfectly the highest heaven. This stole consists in a fourfold endowment of the body, namely, in an endowment of perspicacity, subtlety, agility, and impassibility, which qualities will be greater or less according as previously charity had been greater or less. The accidental reward consists of a certain special and extra embellishment which is called golden and, according to the opinion of the learned, is due to three achievements, namely, martyrdom, prophecy, and continency. In all these a gradation and distinction due to merits will be preserved. | De gloria autem caelesti hoc in summa tenendum est, quod in ipsa est praemium substantiale, consubstantiale et accidentale. Praemium, inquam, substantiale consistit in visione, fruitione et tentione unius summi boni, scilicet Dei, quem Beati videbunt facie ad faciem, hoc est nude et sine velamine; quo fruentur avide et delectabiliter, quem etiam tenebunt sempiternaliter, ut sic verificetur illud Bernardi, quod « Deus futurus est rationi plenitudo lucis; voluntati multitudo pacis et memoriae continuatio aeternitatis ». -- Praemium vero consubstantiale consistit in gloria corporis, quae secunda stola dicitur; qua resumta, perfectius anima beata tendit «in summum caelum». Et haec stola consistit in quadruplici dote corporis, scilicet in dote claritatis, subtilitatis, agilitatis et impassibilitatis'; quae erunt secundum plus et minus, secundum maioritatem et minoritatem prius habitae caritatis. -- Praemium autem accidentale consistit in quodam decore speciali superadiecto, qui quidem aureola nuncupatur; et secundum doctorum sententiam debetur triplici generi operum, scilicet martyrio, praedicationi et continentiae virginali. Et in omnibus praedictis servabitur gradus et distinctio secundum exigentiam meritorum. | Brv07c07n01 -|1583|- |
The reason for understanding the foresaid is this: The first principle, by the very fact that it is first, possesses the greatest unity, truth, and goodness, and this means it has the greatest power, wisdom, clemency, and justice. Because these invisible qualities of God ought to be made manifest by works, God so produced the sensible world at the outset, so governs, so repairs, so rewards and ends it that the greatest power is evident in its production, wisdom in its government, clemency in its reparation, and justice is achieved in retribution. That power might be manifested He produced all from nothing for His praise, glory, and honor, making something bordering on nothing, namely, corporeal matter, and something bordering on Himself, namely, spiritual substance, and joined these simultaneously in one man in a unity of nature and person, namely, by joining the rational soul and corporeal matter. That He might show His wisdom, He governs all most providently and orderly. He governs the supreme part of man by man himself, namely, by his mind, which He illumines. He governs the lower part, namely, the body, by free choice of his will so that as long as the body and things corporeal obey the spirit, the spirit may subject them to God. That He might show His clemency, God repaired man after his fall by assuming the nature of man, by undertaking sufferings, and finally by bearing punishment so that thus the greatest mercy might show to miserable man a mercy designed to alleviate the misery of man not alone in the dignity of man's nature as created but also in the defects of that nature as confined to misery. Finally that He might show His justice He requites each according to the exigency of his merits: punishment to the wicked and eternal glory to the just. Equitable recompense, a gratuitous reparation, an orderly government, and a production evidencing power demanded such. The consummation of all these is achieved in the end. | Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, hoc ipso quod primum, habet summam unitatem, veritatem et bonitatem; hoc ipso est ponere in eo summam potentiam, sapientiam, clementiam et iustitiam. Quoniam autem haec invisibilia Dei manifestari decet per opera; ideo Deus mundum istum sensibilem principians sic produxit, sic gubernat, sic reparat, sic remunerat et consummat, quod in productione manifestatur summa potentia, in gubernatione sapientia, in reparatione clementia et in retributione iustitia consummata. Ut ergo manifestaretur potentia, ad sui ipsius laudem, gloriam et honorem omnia produxit de nihilo, faciens aliquid prope nihil, scilicet materiam corporalem, et aliquid prope se, scilicet substantiam spiritualem, et simul haec iungens in uno homine in unitate naturae et personae, scilicet rationalem animam et materiam corporalem. -- Ut manifestaretur sapientia, ipse quidem providentissime omnia gubernat et ordinate. Nam ipse supremum hominis regit per se ipsum, mentem scilicet, quam illustrat*, et infimum, scilicet corpus, per liberum arbitrium voluntatis, ut sic corpus et corporalia quoad regimen subiaceat spiritui, spiritus vero Deo. -- Ut manifestaretur clementia, lapsum hominem reparavit assumendo hominis naturam, suscipiendo poenalitates et tandem perferendo poenam, ut sic summa misericordia misero misericordem faceret esse conformem ad relevationem miseriae non solum in dignitate naturae conditae, verum etiam .in defectibus naturae in miseria constitutae. -- Ut tandem manifestetur iustitia, retribuet unicuique secundum exit gentiam meritorum, non solum malis poenam, verum etiam iustis gloriam sempiternam. Sic enim exigit retributio aequa et reparatio gratuita et gubernatio ordinata et productio virtuosa. Nam omnium horum consummatio est in fine. | Brv07c07n02 -|1584|- |
First, because the reward of all the just ought to come about as required by a just recompense and a production showing power and because God's production made the rational spirit like God, capable of God, capable in accord with the power of the inborn image of the most Blessed Trinity itself, for the whole spirit of the just man is directed to the Trinity according to the integrity of his image, it follows that nothing less than God can reward or satisfy the rational spirit, nor can its capacity be exhausted by less. Hence in man's reward that godliness of glory is given him by which he is conformed to God, sees God clearly with his reason, loves God fully with his will, and retains Him forever in his memory. Thus the whole soul lives, the whole soul is richly endowed in its three powers, the whole soul is joined to God, is united to Him and rests in Him, finding in Him as in all good, peace, light, and eternal sufficiency. Hence, situated "in the state of all good in a perfect gathering" and achieving eternal life, man is said to be happy and glorious. | Primum igitur, quoniam omnium iustorum praemiatio fieri debet, secundum quod exigit retributio iusta et etiam productio virtuosa; et productio* Dei fecit rationalem spiritum prope Deum, capacem Dei, capacem scilicet secundum vim inditae imaginis ipsius latissimae Trinitatis, cui in iustis totus hominis spiritus secundum integritatem imaginis deservivit: hinc est, quod nullo minus Deo potest rationalis spiritus praemiari nec impleri, nec eius capacitas terminari; ideo in praemium datur ei deiformitas gloriae, per quam Deo effectus conformis, et ratione ipsum videat clare et voluntate diligat plene et memoria retineat in aeternum ; ut sic anima tota vivat, tota dotetur in tribus animae viribus, tota Deo configuretur, tota illi uniatur, tota in illo requiescat, in ipso sicut in omni bono inveniens pacem, lucem et sufficientiam sempiternam, per quam « in statu omnium bonorum congregatione perfecto'» constituta et aeterna vivens vita, dicatur beata et etiam gloriosa. | Brv07c07n03 -|1585|- |
And, because that retribution ought to occur not only as the exigency of just retribution and powerful production require but also as well-planned government requires, and because God in producing the body bound it to the soul and joined to it a natural and mutual appetite and subjected it to government and placed it in a state of merit so that the spirit might direct and guide the government of the body and gain merit by its exercise, it follows that the natural appetite did not allow the soul to be replete in happiness unless the soul guided the body there too, for the spirit has a tendency naturally implanted to rejoin the body, nor did orderly government permit the body to rejoin the happy spirit unless the body was made subject to and congruous with the soul in everything in so far as the body can be conformed to the soul. Because the spirit is clarified by the sight of the eternal light, exceeding keenness of light ought to result in the body. Because the spiritual effect in summa lies in the enjoyment of His most high spirit, there ought to be a corresponding acuteness and spirituality in the body. Because by possessing eternity man is made completely passionless, there ought to be in the body a complete external and internal lack of passion. Because the spirit is made most agile in its quest of God by all these qualities, the greatest agility ought to be found in the glorified body. Because by these four properties the body is made to conform to the spirit and is made subject to it, the body is said to be particularly endowed by these four, and as a result of these the body is adapted to following the spirit and to being situate in the heavenly arena which is the province of the blessed. In these properties the body resembles the heavenly bodies for by these qualities a heavenly body is removed in degree from the four elements. Thus with its fourfold dowry the body reappears with perfection and conformity to the heavenly way and to the Holy Spirit, through whom a fullness of sweetness and an overflowing of happiness run down from the very head of God to the bottom of His garment, namely, the body, and as much as possible is thereby gained. | Rursus, quoniam retributio illa debet fieri, secundum quod exigit non solum retributio iusta et productio virtuosa, verum etiam gubernatio ordinata; et Deus in productione corpus animae alligavit et naturali et mutuo appetitu invicem copulavit, ad gubernationem vero subiecit et in statu meriti fecit, ut spiritus condescenderet et intenderet corpori gubernando propter exercitium in merendo: nec naturalis appetitus patitur, quod anima sit plene beata, nisi restituatur ei corpus, ad quod resumendum habet inclinationem naturaliter insertam ; nec regiminis ordo sustinet, quod restituatur corpus spiritui beato nisi per omnia illi conforme et subiectum, quantum potest corpus spiritui conformari. Quoniam ergo spiritus est visione lucis aeternae clarificatus; ideo debet in eius corpore claritas lucis permaxima resultare. Quia vero dilectione illius summi Spiritus est summe spiritualis effectus; ideo in corpore habere debet correspondentem subtilitatem et spiritualitatem. Quia tentione aeternitatis factus est omnino impassibilis; ideo in corpore eius debet esse impassibilitas omnimoda tam intra quam extra. Quia vero ex his omnibus spiritus promptissimus est ad tendendum in Deum; ideo in corpore glorioso debet summa agilitas reperiri. Quoniam igitur per has quatuor proprietates fit corpus spiritui conforme\l " et etiam subiectum; hinc est, quod in his quatuor praecipue dotari dicitur, ratione quorum idoneitatem habeat sequi spiritum et locari in regione caelesti, quae est regio Beatorum. In istis enim proprietatibus caelestibus corporibus assimilatur, per quas quasi gradatim distat corpus caeleste a quatuor elementis; et sic dos corporum quadruplicata et corpus in se perfectum reddit et conforme habitationi caelesti et Spiritui beato, per quem a summo capite Deo usque in oram vestimenti, scilicet corporis, plenitudo dulcedinis et beatitudinis ebrietas redundat, et quantum est possibile, derivatur. | Brv07c07n04 -|1586|- |
Finally, because the reward ought to occur as required by the exigency of a just retribution, a powerful production, a well-designed government, and even a glorious reparation, and because the gifts of graces are divided among the diverse members of Christ as regards internal gifts and as regards their external use, with respect not only to one's infused virtue but also to one's status, not only with regard to the perfection$of charity in the mind but also with regard to the elegance of perfection and the beauty in bodily movement, it follows that there ought to be given to some members not only the stole of the soul with its three gifts and the stole of the body with its four, but also a certain superiority in elegance and joy because of the excellence of their perfection and the elegance they acquired in their powerful work. Because their work has three features, being excellently perfect, beautiful, and endowed with a special gracefulness corresponding to the triple power of the soul so that there flows from their rational power the publication of truth leading others to salvation, from their concupiscible power a perfect denial of things concupiscent by perpetual maintenance of continence, and from their irascible power a suffering of death for the honor of Christ, it follows that the excellence of an accidental reward which is called golden ought to belong to three kinds of the just, namely, to those giving public testimony, to virgins, and to martyrs. And this reward adds to the elegance not only of the soul but of the body because it enhances not only the will but its extrinsic work, reflecting on itself merit and the reward of charity which consists in a sevenfold endowment: a triple endowment of the soul and a fourfold endowment of the body, and in these are included the consummation, integrity, and fullness of all good referring to the end of glory. | Postremo, quoniam illa praemiatio debet fieri, secundum quod exigit retributio iusta et productio virtuosa et gubernatio ordinata et etiam reparatio gloriosa; et in diversis Christi membris diversa sunt charismata gratiarum non solum quantum ad interiora dona, verum etiam quantum ad exercitia exteriora \l "; non solum quoad habitus, verum etiam quoad status; non solum quoad perfectionem caritatis in mente, verum etiam quoad perfectionis decorem et pulcritudinem in opere corporali: hinc est, quod aliquibus membris non solum stola animae cum tribus eius dotibus et stola corporis cum quatuor, verum etiam excellentia quaedam decoris et gaudii debetur propter praecellentiam perfectionis et decoris habiti in opere virtuoso. Quoniam igitur triplex est genus operis praecellenter perfectum et pulcrum et speciali formositate formosum secundum triplicem vim animae: secundum rationalem, praedicatio veritatis perducens alios ad salutem; secundum concupiscibilem, perfecta declinatio concupiscentiarum per integritatem perpetuam continentiae virginalis; secundum irascibilem, perpessio mortis ad honorem Christi: hinc est, quod his tribus generibus iustorum, scilicet praedicatoribus, virginibus et martyribus, debetur illa excellentia praemii accidentalis, quod aureola nuncupatur; quod ad decorem facit non solum animae, verum etiam corporis , quia non redditur voluntati tantum, sed operi extrinseco, substernens sibi meritum et praemium caritatis, quod consistit in septiformi dote, triplici animae et quadruplici corporis, in quibus clauditur consummatio, integritas et plenitudo omnium bonorum spectantium ad gloriae complementum. | Brv07c07n05 -|1587|- |
In these words and at such length not I, but blessed Anselm, has described these matters. In the end of his Proslogium he says: Now, my soul, arouse and lift up all your understanding and conceive, if you can, what character that good has and how great it is. If individual goods are delectable, strive to imagine how delectable is that good which contains the enjoyment of all goods, not such as we have experienced in created objects, but as different as the Creator from the creature. If the created life is good, how good is the creative life? If the salvation granted is delightful, how delightful is the salvation which has given all salvation? If wisdom in the knowledge of the created world is sweet, how sweet is the wisdom which has created all things from nothing? Lastly, if there are many great delights in pleasurable things, how fine and how great is the delight in Him who has made these delightful things? | Qualia autem et quanta sint illa, non verba mea, sed beati Anselmi ponantur. Ait enim in fine\l "Proslogii: « Excita te nunc, anima mea, et erige totum intellectum tuum et cogita, quantum potes, quale et quantum sit illud bonum. Si enim singula bona delectabilia sunt, cogita intente, quam delectabile sit Illud bonum, quod continet iucunditatem omnium bonorum, non qualem in creatis rebus sumus experti, sed tanto differentem, quanto differt Creator a creatura. Si enim bona est vita creata, quam bona est vita creatrix? Si iucunda est salus facta, quam iucunda est salus, quae facit omnem salutem ? Si amabilis est sapientia in cognitione rerum conditarum, quam amabilis est sapientia, quae omnia condidit ex nihilo ? Denique, si multae et magnae delectationes sunt in rebus delectabilibus, qualis et quanta est delectatio in illo qui fecit ipsa delectabilia? ». | Brv07c07n06 -|1588|- |
Who shall enjoy this good? What shall belong to him and what shall not belong to him? Whatever he shall want shall be his and whatever he shall not want shall not be his. The goods of body and soul will be such as eye hath not seen and ear heard, neither has the heart of man conceived.$Why do you wander abroad, little man, in search of the goods of soul and body? Love the one good in which are all goods, and it is enough. Seek the simple good which is all good, and it is enough. What do you love, my flesh? What do you seek, my soul? There is whatever you love, whatever you seek.$If beauty delights them, there "shall the just shine as the sun." If swiftness or endurance or freedom of body, which nothing can withstand, delight them, they shall be as angels of God —because though "it is sown a natural body, it shall rise a spiritual body"— in power certainly, though not in nature. If it is a long and sound life that pleases them, there is a healthy eternity and an eternal health because the righteous shall live forever and "the salvation of the just is from the Lord." If it is satisfaction of hunger, they shall be satisfied when the glory of the Lord has appeared. If it is quenching of thirst, they shall be abundantly satisfied with the plenty of God's house. If it is melody, there the choir of angels sings forever before God. If it is anything not impure, but pure pleasure, Thou shalt make them drink of the river of Thy pleasure, O God.$If it is wisdom that delights them, the very wisdom of God will reveal itself to them. If friendship, they shall love God more than themselves, and one another as themselves. God shall love them more than they themselves, for they love Him and themselves and one another through Him, and He loves Himself and them through Himself. If they seek agreement, they shall all have a single will because they will have no will but God's will.$If they seek power, they shall have all power to fulfill their will, as God has to fulfill His. As God has power to do what He wills, through Himself, so they will have power, through Him, to do what they will. Since they will not will anything except what He wills, He shall will whatever they will, and what He shall will cannot fail to be. If honor and riches are their delight, God shall make His good and faithful servants rulers over many things. They shall be called the children of God and gods. Where His Son shall be, there also shall be "the heirs indeed of God and joint heirs with Christ." $If true security delights them, undoubtedly they will be as sure that these goods, or rather that good, will never fail them, as they will be sure that they will not lose it of their own accord. That God, who loves them, will not take it away against the will of those who love Him. Nothing more powerful than God will separate Him from them against His will and theirs. | « Qui hoc bono fruetur\l ", quid illi erit, et quid illi non erit ? Certe quidquid volet erit, et quod notet non erit. Ibi quippe erunt bona corporis et animae, qualia nec oculus vidit, nec auris audivit, nec cor hominis cogitavit. Cur ergo per multa; vagaris, Immundo, quaerendo bona animae tuae et corporis tui ? Ama unum bonum, in quo sunt omnia bona. et sufficit. Desidera simplex bonum, quod est omne bonum, et satis est. Quid enim amas, caro mea, quid desideras, anima mea? Ibi est quidquid amatis, quidquid desideratis. Si delectat pulcritudo; fulgebunt iusti sicut sol. Si velocitas, aut fortitudo, aut libertas corporis, cui nihil obsistere possit; erunt similes Angelis Dei, quia seminatur corpus animale, et surget corpus spirituale, potestate utique, non natura. Si longa et salubris vita; ibi est sana aeternitas et aeterna sanitas, quia iusti in perpetuum vivent, et: Salus iustorum a Domino. Si Satietas; sanabuntur, cum apparuerit gloria Dei. Si ebrietas; inebriabuntur ab ubertate domus Dei. Si melodia; ibi Angelorum chori concinunt sine fine Deum laudantes\l ". Si quaelibet non immunda, sed munda voluptas ; torrente voluptatis tuae potabis eos Deus. Si sapientia; ipsa Dei sapientia ostendet eis se ipsam. Si amicitia; diligent Deum plus quam se ipsos et invicem tanquam se ipsos, et Deus illos plus, quam illi se ipsos, quia illi illum et se et invicem per illum, et ille se et illos per se ipsum. Si concordia; omnibus illis erit una voluntas, quia nulla illis erit nisi Dei voluntas. Si potestas; omnipotentes erunt suae voluntatis, ut Deus suae. Nam sicut poterit Deus quod volet per se ipsum, ita poterunt illi per illum quod volent; quia sicut illi non aliud volent, quam quod ille, ita ille volet quidquid illi volent; et quod ille volet non poterit non esse. Si honor et divitiae; Deus servos suos bonos et fideles supra multa constituet immo filii Dei et dii vocabuntur et erunt, et ubi erit Filius eius, ibi erunt et illi, heredes quidem Dei, coheredes autem Christi. Si vera securitas; certe ita certi erunt, nunquam et nullatenus ista, vel potius istud bonum sibi defuturum, sicut certi erunt, se non sua sponte illud amissuros, nec dilectorem Deum illud dilectoribus suis invitis ablaturum, nec aliquid Deo potentius invitos Deum et illos separaturum ». | Brv07c07n07 -|1589|- |
But what a joy and how great it is, where is there a good of such a kind or so great? Heart of man, needy heart, heart acquainted with sorrows, overwhelmed with sorrows, how greatly would you rejoice if you abounded in all these things? Ask your inner self whether it could contain its joy over so great a blessedness for itself.$Yet, if anyone else whom you love as much as yourself possessed the same blessedness, your joy would be doubled because you would rejoice as much for him as for yourself. If two or many more have the same joy, you would rejoice as much for each one as for yourself, if you love each as yourself. Thus in that perfect love of innumerable blessed angels and sainted men where none will love another less than himself, everyone will rejoice for each of the others as for himself.$If the heart of man will scarcely contain his joy over his own great good, how will it contain so many great joys? Because everyone rejoices as much in another's good as he loves the other, it follows that, as in perfect happiness each one undoubtedly will love God beyond comparison and more than himself and all the others with himself, so he will rejoice beyond measure in the happiness of God, more than in his own and that of all the others with him.$If they will so love God with all their heart and all their mind and all their soul, still all their heart and all their mind and all their soul will not suffice for the worthiness of this love. Surely they will so rejoice with all their heart and all their mind and all their soul that all their heart and all their mind and all their soul will not suffice for the fullness of their joy. | « Gaudium vero, quale aut quantum est, ubi tale ac tantum bonum est ? Cor humanum, cor indigens, cor expertum aerumnas, immo obrutum aerumnis, quantum gauderes, si his omnibus abundans ? Interroga intima tua, si capere possunt gaudium suum de tanta beatitudine sua. Sed certe, si quis alius, quem omnino sicut te ipsum diligeres, eandem beatitudinem haberet; duplicaretur gaudium tuum, quia non minus gauderes pro eo quam pro te ipso. Si vero duo, vel tres, vel multo plures idipsum haberent; tantumdem pro singulis, quantum pro te ipso gauderes, si singulos sicut te ipsum amares. Ergo in illa perfecta caritate innumerabilium Angelorum et hominum beatorum, ubi nullus minus alium quam se ipsum diligit, non aliter gaudebit quisque pro singulis aliis quam pro se ipso. Si ergo cor hominis de tanto suo bono vix capiet suum gaudium, quomodo capax erit tot et tantorum gaudiorum? Et utique, quia, quantum quisque diligit aliquem, tantum de bono eius gaudet; sicut in illa perfecta felicitate unusquisque plus amabit sine comparatione Deum quam se et omnes alios secum, ita gaudebit plus absque aestimatione de felicitate Dei quam de sua et omnium aliorum secum. Sed si Deum sic diligent toto corde, tota mente, tota anima*, ut tamen totum cor, tota mens, tota anima non sufficiat dignitati dilectionis; profecto sic gaudebunt toto corde, tota mente, lota anima, ut totum cor, tota mens, tota anima non sufficiat plenitudini gaudii». | Brv07c07n08 -|1590|- |
Not yet, then, have I told or conceived, O Lord, how greatly Your blessed shall rejoice. They will rejoice according as they will love, and they will love according as they will know. How far will they know You, Lord, and how much will they love You? Truly eye has not seen nor ear heard, nor has it entered into the heart of man in this life how much they will know You and love You in that life.$I pray, O God, to know You, to love You, that I may rejoice in You. If I cannot attain full joy in this life, may I at least advance from day to day until that joy becomes full. May the knowledge of You advance in me here, and there be made full. May love of You increase here, and there be full that here my joy may be great in hope and there full in fact. Lord, through Your Son You command, You counsel us to ask, and You promise that we shall receive that our joy may be full. I ask, true Lord, that I may be granted that my joy be full. I ask, O Lord, as You counsel through the wonderful Counsellor, that I receive what You promise by virtue of Your truth, that my joy may be full. Meanwhile, let my mind meditate upon it, let my tongue speak of it, let my heart love it, let my mouth talk of it, let my soul hunger for it, let my flesh thirst for it, let my whole being desire it until I enter into the joy of my Lord who is the Three and the One God, "who is blessed forever. Amen." | «Nondum ergo, Domine, dixi aut cogitavi, quantum gaudebunt illi Beati tui. Utique tantum gaudebunt, quantum amabunt; tantum amabunt, quantum cognoscent. Quantum cognoscent te et quantum amabunt te? Certe nec oculus vidit, nec auris audivit, nec in cor hominis ascendit in hac vita, quantum te cognoscent et amabunt in illa vita. -- Oro, Deus, cognoscam te, amem te, ut gaudeam de te; et si non possum ad plenum in hac vita, vel proficiam in dies, usque dum veniat illud ad plenum; proficiat hic in me notitia tui et ibi fiat plena, crescat hic amor tuus et ibi sit plenus; ut hic gaudium meum sit in spe magnum et ibi sit in re plenum. Domine, per Filium tuum iubes, immo consulis petere, et promittis accipere, ut gaudium nostrum plenum sit. Deus verax, peto, accipiam, ut gaudium meum plenum sit. Peto, Domine, quod per admirabilem Consiliarium nostrum consulis; accipiam, quod promittis per Veritatem tuam, ut gaudium meum plenum sit. Meditetur interim inde mens mea, loquatur inde lingua mea, amet illud cor meum, sermocinetur os meum, esuriat illud anima mea, sitiat caro mea, desideret tota substantia mea, donec intrem in gaudium Domini mei, qui est trinus et unus Deus benedictus in saecula saeculorum. Amen ».$$EXPLICIT BREVILOQUIUM FRATRIS BONAVENTURAE | Brv07c07n09 -|1677|- |